John 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

John 6:9

6:9 “Here is a boy who has five barley loaves and two fish, but what good ¹  are these for so many people?”

John 6:29

6:29 Jesus replied, ²  “This is the deed ³  God requires ⁴  – to believe in the one whom he ⁵  sent.”

John 6:61

6:61 When Jesus was aware ⁶  that his disciples were complaining ⁷  about this, he said to them, “Does this cause you to be offended? ⁸ 

John 9:9

9:9 Some people said, ⁹  “This is the man!” ¹⁰  while others said, “No, but he looks like him.” ¹¹  The man himself ¹²  kept insisting, “I am the one!” ¹³ 

John 10:6

10:6 Jesus told them this parable, ¹⁴  but they ¹⁵  did not understand ¹⁶  what he was saying to them.

John 11:11

11:11 After he said this, he added, ¹⁷  “Our friend Lazarus has fallen asleep. ¹⁸  But I am going there to awaken him.”

John 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ¹⁹  Couldn’t he have done something to keep Lazarus ²⁰  from dying?”

John 11:51

11:51 (Now he did not say this on his own, ²¹  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ²² 

John 21:19

21:19 (Now Jesus ²³  said this to indicate clearly by what kind of death Peter ²⁴  was going to glorify God.) ²⁵  After he said this, Jesus told Peter, ²⁶  “Follow me.”

[6:9]  ¹ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[6:29]  ¹ tn Grk “answered and said to them.”

[6:29]  ² tn Grk “the work.”

[6:29]  ³ tn Grk “This is the work of God.”

[6:29]  ⁴ tn Grk “that one” (i.e., God).

[6:61]  ¹ tn Grk “When Jesus knew within himself.”

[6:61]  ² tn Or “were grumbling.”

[6:61]  ³ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[9:9]  ¹ tn Grk “Others were saying.”

[9:9]  ² tn Grk “This is the one.”

[9:9]  ³ tn Grk “No, but he is like him.”

[9:9]  ⁴ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ⁵ tn Grk “I am he.”

[10:6]  ¹ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

[10:6]  ² tn Grk “these.”

[10:6]  ³ tn Or “comprehend.”

[11:11]  ¹ tn Grk “He said these things, and after this he said to them.”

[11:11]  ² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[11:37]  ¹ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ² tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[11:51]  ¹ tn Grk “say this from himself.”

[11:51]  ² tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[21:19]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ² tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ³ sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ⁴ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.