John 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ¹ 

John 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ²  me will live because of me.

John 8:41

8:41 You people ³  are doing the deeds of your father.”

Then ⁴  they said to Jesus, ⁵  “We were not born as a result of immorality! ⁶  We have only one Father, God himself.”

John 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ⁷  for ⁸  the sheep.

John 14:6

14:6 Jesus replied, ⁹  “I am the way, and the truth, and the life. ¹⁰  No one comes to the Father except through me.

John 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ¹¹  that I love the Father. ¹²  Get up, let us go from here.” ¹³ 

John 16:26

16:26 At that time ¹⁴  you will ask in my name, and I do not say ¹⁵  that I will ask the Father on your behalf.

John 16:28

16:28 I came from the Father and entered into the world, but in turn, ¹⁶  I am leaving the world and going back to the Father.” ¹⁷ 

[5:45]  ¹ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[6:57]  ² tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[8:41]  ³ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁴ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ⁵ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁶ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[10:15]  ⁴ tn Or “I die willingly.”

[10:15]  ⁵ tn Or “on behalf of” or “for the sake of.”

[14:6]  ⁵ tn Grk “Jesus said to him.”

[14:6]  ⁶ tn Or “I am the way, even the truth and the life.”

[14:31]  ⁶ tn Or “may learn.”

[14:31]  ⁷ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ⁸ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[16:26]  ⁷ tn Grk “In that day.”

[16:26]  ⁸ tn Grk “I do not say to you.”

[16:28]  ⁸ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ⁹ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.