John 5:36

5:36 “But I have a testimony greater than that from John. For the deeds ¹  that the Father has assigned me to complete – the deeds ²  I am now doing – testify about me that the Father has sent me.

John 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ³  that I will give for the life of the world is my flesh.”

John 8:14

8:14 Jesus answered, ⁴  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ⁵  do not know where I came from or where I am going. ⁶ 

John 9:16

9:16 Then some of the Pharisees began to say, ⁷  “This man is not from God, because he does not observe ⁸  the Sabbath.” ⁹  But others said, “How can a man who is a sinner perform ¹⁰  such miraculous signs?” Thus there was a division ¹¹  among them.

John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹²  had come to depart ¹³  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁴ 

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹⁵  The words that I say to you, I do not speak on my own initiative, ¹⁶  but the Father residing in me performs ¹⁷  his miraculous deeds. ¹⁸ 

John 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ¹⁹  handed over ²⁰  to the Jewish authorities. ²¹  But as it is, ²²  my kingdom is not from here.”

John 20:17

20:17 Jesus replied, ²³  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

John 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ²⁴  “Unless I see the wounds ²⁵  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ²⁶ 

John 21:23

21:23 So the saying circulated ²⁷  among the brothers and sisters ²⁸  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ²⁹  until I come back, ³⁰  what concern is that of yours?”

[5:36]  ¹ tn Or “works.”

[5:36]  ² tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[6:51]  ³ tn Grk “And the bread.”

[8:14]  ⁵ tn Grk “Jesus answered and said to them.”

[8:14]  ⁶ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ⁷ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[9:16]  ⁷ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁸ tn Grk “he does not keep.”

[9:16]  ⁹ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ¹⁰ tn Grk “do.”

[9:16]  ¹¹ tn Or “So there was discord.”

[13:1]  ⁹ tn Grk “his hour.”

[13:1]  ¹⁰ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹¹ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[14:10]  ¹¹ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹² tn Grk “I do not speak from myself.”

[14:10]  ¹³ tn Or “does.”

[14:10]  ¹⁴ tn Or “his mighty acts”; Grk “his works.”

[18:36]  ¹³ tn Grk “so that I may not be.”

[18:36]  ¹⁴ tn Or “delivered over.”

[18:36]  ¹⁵ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ¹⁶ tn Grk “now.”

[20:17]  ¹⁵ tn Grk “Jesus said to her.”

[20:25]  ¹⁷ tn Grk “but he said to them.”

[20:25]  ¹⁸ tn Or “marks.”

[20:25]  ¹⁹ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).

[21:23]  ¹⁹ tn Grk “went out.”

[21:23]  ²⁰ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ²¹ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ²² tn The word “back” is supplied to clarify the meaning.