John 6:9

6:9 “Here is a boy who has five barley loaves and two fish, but what good ¹  are these for so many people?”

John 6:38

6:38 For I have come down from heaven not to do my own will but the will of the one who sent me.

John 7:16

7:16 So Jesus replied, ²  “My teaching is not from me, but from the one who sent me. ³ 

John 8:37

8:37 I know that you are Abraham’s descendants. ⁴  But you want ⁵  to kill me, because my teaching ⁶  makes no progress among you. ⁷ 

John 9:9

9:9 Some people said, ⁸  “This is the man!” ⁹  while others said, “No, but he looks like him.” ¹⁰  The man himself ¹¹  kept insisting, “I am the one!” ¹² 

John 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ¹³  the one who does not enter the sheepfold ¹⁴  by the door, ¹⁵  but climbs in some other way, is a thief and a robber.

John 10:33

10:33 The Jewish leaders ¹⁶  replied, ¹⁷  “We are not going to stone you for a good deed ¹⁸  but for blasphemy, ¹⁹  because ²⁰  you, a man, are claiming to be God.” ²¹ 

John 11:11

11:11 After he said this, he added, ²²  “Our friend Lazarus has fallen asleep. ²³  But I am going there to awaken him.”

John 11:42

11:42 I knew that you always listen to me, ²⁴  but I said this ²⁵  for the sake of the crowd standing around here, that they may believe that you sent me.”

John 11:51

11:51 (Now he did not say this on his own, ²⁶  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ²⁷ 

John 12:42

12:42 Nevertheless, even among the rulers ²⁸  many believed in him, but because of the Pharisees ²⁹  they would not confess Jesus to be the Christ, ³⁰  so that they would not be put out of ³¹  the synagogue. ³² 

John 12:44

Jesus’ Final Public Words

12:44 But Jesus shouted out, ³³  “The one who believes in me does not believe in me, but in the one who sent me, ³⁴ 

John 16:25

16:25 “I have told you these things in obscure figures of speech; ³⁵  a time ³⁶  is coming when I will no longer speak to you in obscure figures, but will tell you ³⁷  plainly ³⁸  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, ³⁹  but take courage ⁴⁰  – I have conquered the world.” ⁴¹ 

John 17:9

17:9 I am praying ⁴²  on behalf of them. I am not praying ⁴³  on behalf of the world, but on behalf of those you have given me, because they belong to you. ⁴⁴ 

John 20:7

20:7 and the face cloth, ⁴⁵  which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. ⁴⁶ 

John 20:30

20:30 Now Jesus performed ⁴⁷  many other miraculous signs in the presence of the ⁴⁸  disciples, which are not recorded ⁴⁹  in this book. ⁵⁰ 

[6:9]  ¹ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[7:16]  ² tn Grk “So Jesus answered and said to them.”

[7:16]  ³ tn The phrase “the one who sent me” refers to God.

[8:37]  ³ tn Grk “seed” (an idiom).

[8:37]  ⁴ tn Grk “you are seeking.”

[8:37]  ⁵ tn Grk “my word.”

[8:37]  ⁶ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[9:9]  ⁴ tn Grk “Others were saying.”

[9:9]  ⁵ tn Grk “This is the one.”

[9:9]  ⁶ tn Grk “No, but he is like him.”

[9:9]  ⁷ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ⁸ tn Grk “I am he.”

[10:1]  ⁵ tn Grk “Truly, truly, I say to you.”

[10:1]  ⁶ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ⁷ tn Or “entrance.”

[10:33]  ⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁷ tn Grk “answered him.”

[10:33]  ⁸ tn Or “good work.”

[10:33]  ⁹ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ¹⁰ tn Grk “and because.”

[10:33]  ¹¹ tn Grk “you, a man, make yourself to be God.”

[11:11]  ⁷ tn Grk “He said these things, and after this he said to them.”

[11:11]  ⁸ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[11:42]  ⁸ tn Grk “that you always hear me.”

[11:42]  ⁹ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[11:51]  ⁹ tn Grk “say this from himself.”

[11:51]  ¹⁰ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[12:42]  ¹⁰ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ¹¹ sn See the note on Pharisees in 1:24.

[12:42]  ¹² tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  ¹³ tn Or “be expelled from.”

[12:42]  ¹⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[12:44]  ¹¹ tn Grk “shouted out and said.”

[12:44]  ¹² sn The one who sent me refers to God.

[16:25]  ¹² 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]  ¹³ tn Grk “an hour.”

[16:25]  ¹⁴ tn Or “inform you.”

[16:25]  ¹⁵ tn Or “openly.”

[16:33]  ¹³ 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]  ¹⁴ tn Or “but be courageous.”

[16:33]  ¹⁵ tn Or “I am victorious over the world,” or “I have overcome the world.”

[17:9]  ¹⁴ tn Grk “I am asking.”

[17:9]  ¹⁵ tn Grk “I am not asking.”

[17:9]  ¹⁶ tn Or “because they are yours.”

[20:7]  ¹⁵ sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.

[20:7]  ¹⁶ sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.

[20:30]  ¹⁶ tn Or “did.”

[20:30]  ¹⁷ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ¹⁸ tn Grk “are not written.”

[20:30]  ¹⁹ sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.