John 5:34

5:34 (I do not accept ¹  human testimony, but I say this so that you may be saved.)

John 11:15

11:15 and I am glad ²  for your sake that I was not there, so that you may believe. ³  But let us go to him.”

John 11:42

11:42 I knew that you always listen to me, ⁴  but I said this ⁵  for the sake of the crowd standing around here, that they may believe that you sent me.”

John 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ⁶  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ⁷ 

Colossians 1:9

Paul’s Prayer for the Growth of the Church

1:9 For this reason we also, from the day we heard about you, ⁸  have not ceased praying for you and asking God ⁹  to fill ¹⁰  you with the knowledge of his will in all spiritual wisdom and understanding,

[5:34]  ¹ tn Or “I do not receive.”

[11:15]  ² tn Grk “and I rejoice.”

[11:15]  ³ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:42]  ⁴ tn Grk “that you always hear me.”

[11:42]  ⁵ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[11:2]  ⁶ tn Or “perfume,” “ointment.”

[11:2]  ⁷ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[1:9]  ⁸ tn Or “heard about it”; Grk “heard.” There is no direct object stated in the Greek (direct objects were frequently omitted in Greek when clear from the context). A direct object is expected by an English reader, however, so most translations supply one. Here, however, it is not entirely clear what the author “heard”: a number of translations supply “it” (so KJV, NASB, NRSV; NAB “this”), but this could refer back either to (1) “your love in the Spirit” at the end of v. 8, or (2) “your faith in Christ Jesus and the love that you have for all the saints” (v. 4). In light of this uncertainty, other translations supply “about you” (TEV, NIV, CEV, NLT). This is preferred by the present translation since, while it does not resolve the ambiguity entirely, it does make it less easy for the English reader to limit the reference only to “your love in the Spirit” at the end of v. 8.

[1:9]  ⁹ tn The term “God” does not appear in the Greek text, but the following reference to “the knowledge of his will” makes it clear that “God” is in view as the object of the “praying and asking,” and should therefore be included in the English translation for clarity.

[1:9]  ¹⁰ tn The ἵνα (Jina) clause has been translated as substantival, indicating the content of the prayer and asking. The idea of purpose may also be present in this clause.