John 6:58

6:58 This ¹  is the bread that came down from heaven; it is not like the bread your ancestors ²  ate, but then later died. ³  The one who eats ⁴  this bread will live forever.”

John 8:23

8:23 Jesus replied, ⁵  “You people ⁶  are from below; I am from above. You people are from this world; I am not from this world.

John 10:16

10:16 I have ⁷  other sheep that do not come from ⁸  this sheepfold. ⁹  I must bring them too, and they will listen to my voice, ¹⁰  so that ¹¹  there will be one flock and ¹²  one shepherd.

John 14:12

14:12 I tell you the solemn truth, ¹³  the person who believes in me will perform ¹⁴  the miraculous deeds ¹⁵  that I am doing, ¹⁶  and will perform ¹⁷  greater deeds ¹⁸  than these, because I am going to the Father.

John 16:4

16:4 But I have told you these things ¹⁹  so that when their time ²⁰  comes, you will remember that I told you about them. ²¹ 

“I did not tell you these things from the beginning because I was with you. ²² 

John 18:17

18:17 The girl ²³  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ²⁴  He replied, ²⁵  “I am not.”

John 19:12

19:12 From this point on, Pilate tried ²⁶  to release him. But the Jewish leaders ²⁷  shouted out, ²⁸  “If you release this man, ²⁹  you are no friend of Caesar! ³⁰  Everyone who claims to be a king ³¹  opposes Caesar!”

[6:58]  ¹ tn Or “This one.”

[6:58]  ² tn Or “forefathers”; Grk “fathers.”

[6:58]  ³ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ⁴ tn Or “who chews.” 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.

[8:23]  ⁵ tn Grk “And he said to them.”

[8:23]  ⁶ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[10:16]  ⁹ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ¹⁰ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ¹¹ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ¹² tn Grk “they will hear my voice.”

[10:16]  ¹³ tn Grk “voice, and.”

[10:16]  ¹⁴ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[14:12]  ¹³ tn Grk “Truly, truly, I say to you.”

[14:12]  ¹⁴ tn Or “will do.”

[14:12]  ¹⁵ tn Grk “the works.”

[14:12]  ¹⁶ tn Or “that I do.”

[14:12]  ¹⁷ tn Or “will do.”

[14:12]  ¹⁸ tn Grk “greater works.”

[16:4]  ¹⁷ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ¹⁸ tn Grk “their hour.”

[16:4]  ¹⁹ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ²⁰ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[18:17]  ²¹ 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]  ²² 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]  ²³ tn Grk “He said.”

[19:12]  ²⁵ tn Grk “sought.”

[19:12]  ²⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ²⁷ tn Grk “shouted out, saying.”

[19:12]  ²⁸ tn Grk “this one.”

[19:12]  ²⁹ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ³⁰ tn Grk “who makes himself out to be a king.”