John 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹  at the last day.” ² 

John 16:25

16:25 “I have told you these things in obscure figures of speech; ³  a time ⁴  is coming when I will no longer speak to you in obscure figures, but will tell you ⁵  plainly ⁶  about the Father.

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ⁷  but take courage ⁸  – I have conquered the world.” ⁹ 

John 17:23

17:23 I in them and you in me – that they may be completely one, ¹⁰  so that the world will know that you sent me, and you have loved them just as you have loved me.

John 21:3

21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ¹¹  They went out and got into the boat, but that night they caught nothing.

John 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ¹²  I suppose the whole world ¹³  would not have room for the books that would be written. ¹⁴ 

[6:40]  ¹ tn Or “resurrect him,” or “make him live again.”

[6:40]  ² sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[16:25]  ³ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ⁴ tn Grk “an hour.”

[16:25]  ⁵ tn Or “inform you.”

[16:25]  ⁶ tn Or “openly.”

[16:33]  ⁵ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ⁶ tn Or “but be courageous.”

[16:33]  ⁷ tn Or “I am victorious over the world,” or “I have overcome the world.”

[17:23]  ⁷ tn Or “completely unified.”

[21:3]  ⁹ tn Grk “they said to him.”

[21:25]  ¹¹ tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ¹² tn Grk “the world itself.”

[21:25]  ¹³ tc Although the majority of mss (C² Θ Ψ Ë¹³ Ï lat) conclude this Gospel with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.