John 5:12

5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ¹  and walk’?” ² 

John 6:29

6:29 Jesus replied, ³  “This is the deed ⁴  God requires ⁵  – to believe in the one whom he ⁶  sent.”

John 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ⁷ 

John 9:19

9:19 They asked the parents, ⁸  “Is this your son, whom you say ⁹  was born blind? Then how does he now see?”

John 11:3

11:3 So the sisters sent a message ¹⁰  to Jesus, ¹¹  “Lord, look, the one you love is sick.”

John 11:26

11:26 and the one who lives and believes in me will never die. ¹²  Do you believe this?”

John 13:11

13:11 (For Jesus ¹³  knew the one who was going to betray him. For this reason he said, “Not every one of you is ¹⁴  clean.”) ¹⁵ 

John 17:5

17:5 And now, Father, glorify me at your side ¹⁶  with the glory I had with you before the world was created. ¹⁷ 

John 18:21

18:21 Why do you ask me? Ask those who heard what I said. ¹⁸  They ¹⁹  know what I said.”

John 18:29

18:29 So Pilate came outside to them and said, “What accusation ²⁰  do you bring against this man?” ²¹ 

[5:12]  ¹ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ² tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[6:29]  ³ tn Grk “answered and said to them.”

[6:29]  ⁴ tn Grk “the work.”

[6:29]  ⁵ tn Grk “This is the work of God.”

[6:29]  ⁶ tn Grk “that one” (i.e., God).

[8:11]  ⁵ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[9:19]  ⁷ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ⁸ tn The Greek pronoun and verb are both plural (both parents are addressed).

[11:3]  ⁹ tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ¹⁰ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:26]  ¹¹ tn Grk “will never die forever.”

[13:11]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ¹⁴ tn Grk “Not all of you are.”

[13:11]  ¹⁵ sn This is a parenthetical note by the author.

[17:5]  ¹⁵ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ¹⁶ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[18:21]  ¹⁷ tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

[18:21]  ¹⁸ tn Grk “Look, these know what I said.”

[18:29]  ¹⁹ tn Or “charge.”

[18:29]  ²⁰ sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.