John 6:35

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. ¹ 

John 7:36

7:36 What did he mean by saying, ²  ‘You will look for me ³  but will not find me, and where I am you cannot come’?”

John 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ⁴  “I am the light of the world. ⁵  The one who follows me will never ⁶  walk in darkness, but will have the light of life.”

John 8:28

8:28 Then Jesus said, ⁷  “When you lift up the Son of Man, then you will know that I am he, ⁸  and I do nothing on my own initiative, ⁹  but I speak just what the Father taught me. ¹⁰ 

John 12:26

12:26 If anyone wants to serve me, he must follow ¹¹  me, and where I am, my servant will be too. ¹²  If anyone serves me, the Father will honor him.

John 13:33

13:33 Children, I am still with you for a little while. You will look for me, ¹³  and just as I said to the Jewish religious leaders, ¹⁴  ‘Where I am going you cannot come,’ ¹⁵  now I tell you the same. ¹⁶ 

John 14:9

14:9 Jesus replied, ¹⁷  “Have I been with you for so long, and you have not known ¹⁸  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 15:5

15:5 “I am the vine; you are the branches. The one who remains ¹⁹  in me – and I in him – bears ²⁰  much fruit, ²¹  because apart from me you can accomplish ²²  nothing.

John 17:11

17:11 I ²³  am no longer in the world, but ²⁴  they are in the world, and I am coming to you. Holy Father, keep them safe ²⁵  in your name ²⁶  that you have given me, so that they may be one just as we are one. ²⁷ 

John 17:14

17:14 I have given them your word, ²⁸  and the world has hated them, because they do not belong to the world, ²⁹  just as I do not belong to the world. ³⁰ 

John 17:24

17:24 “Father, I want those you have given me to be with me where I am, ³¹  so that they can see my glory that you gave me because you loved me before the creation of the world ³² .

John 18:17

18:17 The girl ³³  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ³⁴  He replied, ³⁵  “I am not.”

John 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ³⁶  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ³⁷  Peter ³⁸  denied it: “I am not!”

John 19:21

19:21 Then the chief priests of the Jews ³⁹  said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’”

[6:35]  ¹ tn Grk “the one who believes in me will not possibly thirst, ever.”

[7:36]  ² tn Grk “What is this word that he said.”

[7:36]  ³ tn Grk “seek me.”

[8:12]  ³ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ⁴ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ⁵ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[8:28]  ⁴ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ⁵ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ⁶ tn Grk “I do nothing from myself.”

[8:28]  ⁷ tn Grk “but just as the Father taught me, these things I speak.”

[12:26]  ⁵ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ⁶ tn Grk “where I am, there my servant will be too.”

[13:33]  ⁶ tn Or “You will seek me.”

[13:33]  ⁷ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ⁸ sn See John 7:33-34.

[13:33]  ⁹ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[14:9]  ⁷ tn Grk “Jesus said to him.”

[14:9]  ⁸ tn Or “recognized.”

[15:5]  ⁸ tn Or “resides.”

[15:5]  ⁹ tn Or “yields.”

[15:5]  ¹⁰ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  ¹¹ tn Or “do.”

[17:11]  ⁹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁰ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹¹ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹² tn Or “by your name.”

[17:11]  ¹³ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:14]  ¹⁰ tn Or “your message.”

[17:14]  ¹¹ tn Grk “because they are not of the world.”

[17:14]  ¹² tn Grk “just as I am not of the world.”

[17:24]  ¹¹ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ¹² tn Grk “before the foundation of the world.”

[18:17]  ¹² tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ¹³ 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 “are you?”).

[18:17]  ¹⁴ tn Grk “He said.”

[18:25]  ¹³ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ¹⁴ 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 “are you?”).

[18:25]  ¹⁵ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[19:21]  ¹⁴ tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”