John 5:47

5:47 But if you do not believe what Moses ¹  wrote, how will you believe my words?”

John 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

John 10:21

10:21 Others said, “These are not the words ²  of someone possessed by a demon. A demon cannot cause the blind to see, ³  can it?” ⁴ 

John 3:34

3:34 For the one whom God has sent ⁵  speaks the words of God, for he does not give the Spirit sparingly. ⁶ 

John 8:20

8:20 (Jesus ⁷  spoke these words near the offering box ⁸  while he was teaching in the temple courts. ⁹  No one seized him because his time ¹⁰  had not yet come.) ¹¹ 

John 8:47

8:47 The one who belongs to ¹²  God listens and responds ¹³  to God’s words. You don’t listen and respond, ¹⁴  because you don’t belong to God.” ¹⁵ 

John 15:7

15:7 If you remain ¹⁶  in me and my words remain ¹⁷  in you, ask whatever you want, and it will be done for you. ¹⁸ 

John 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ¹⁹  The words that I have spoken to you are spirit and are life. ²⁰ 

John 12:47-48

12:47 If anyone ²¹  hears my words and does not obey them, ²²  I do not judge him. For I have not come to judge the world, but to save the world. ²³  12:48 The one who rejects me and does not accept ²⁴  my words has a judge; ²⁵  the word ²⁶  I have spoken will judge him at the last day.

John 17:8

17:8 because I have given them the words you have given me. They ²⁷  accepted ²⁸  them ²⁹  and really ³⁰  understand ³¹  that I came from you, and they believed that you sent me.

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ³²  The words that I say to you, I do not speak on my own initiative, ³³  but the Father residing in me performs ³⁴  his miraculous deeds. ³⁵ 

[5:47]  ¹ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[10:21]  ² tn Or “the sayings.”

[10:21]  ³ tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

[10:21]  ⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).

[3:34]  ³ tn That is, Christ.

[3:34]  ⁴ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[8:20]  ⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ⁵ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  ⁶ tn Grk “the temple.”

[8:20]  ⁷ tn Grk “his hour.”

[8:20]  ⁸ sn This is a parenthetical note by the author.

[8:47]  ⁵ tn Grk “who is of.”

[8:47]  ⁶ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ⁷ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ⁸ tn Grk “you are not of God.”

[15:7]  ⁶ tn Or “reside.”

[15:7]  ⁷ tn Or “reside.”

[15:7]  ⁸ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[6:63]  ⁷ tn Grk “the flesh counts for nothing.”

[6:63]  ⁸ tn Or “are spirit-giving and life-producing.”

[12:47]  ⁸ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ⁹ tn Or “guard them,” “keep them.”

[12:47]  ¹⁰ sn Cf. John 3:17.

[12:48]  ⁹ tn Or “does not receive.”

[12:48]  ¹⁰ tn Grk “has one who judges him.”

[12:48]  ¹¹ tn Or “message.”

[17:8]  ¹⁰ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ¹¹ tn Or “received.”

[17:8]  ¹² tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ¹³ tn Or “truly.”

[17:8]  ¹⁴ tn Or have come to know.”

[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.”