John 7:23

7:23 But if a male child ¹  is circumcised ²  on the Sabbath so that the law of Moses is not broken, ³  why are you angry with me because I made a man completely well ⁴  on the Sabbath?

John 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ⁵  believe because of the miraculous deeds ⁶  themselves.

John 14:20

14:20 You will know at that time ⁷  that I am in my Father and you are in me and I am in you.

John 14:30

14:30 I will not speak with you much longer, ⁸  for the ruler of this world is coming. ⁹  He has no power over me, ¹⁰ 

John 15:2

15:2 He takes away ¹¹  every branch that does not bear ¹²  fruit in me. He ¹³  prunes ¹⁴  every branch that bears ¹⁵  fruit so that it will bear more fruit.

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 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, ¹⁹  but take courage ²⁰  – I have conquered the world.” ²¹ 

John 18:35

18:35 Pilate answered, “I am not a Jew, am I? ²²  Your own people ²³  and your chief priests handed you over ²⁴  to me. What have you done?”

John 19:10

19:10 So Pilate said, ²⁵  “Do you refuse to speak to me? Don’t you know I have the authority ²⁶  to release you, and to crucify you?” ²⁷ 

[7:23]  ¹ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ² tn Grk “receives circumcision.”

[7:23]  ³ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ⁴ tn Or “made an entire man well.”

[14:11]  ⁵ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ⁶ tn Grk “because of the works.”

[14:20]  ⁹ tn Grk “will know in that day.”

[14:30]  ¹³ tn Grk “I will no longer speak many things with you.”

[14:30]  ¹⁴ sn The ruler of this world is a reference to Satan.

[14:30]  ¹⁵ tn Grk “in me he has nothing.”

[15:2]  ¹⁷ tn Or “He cuts off.”

[15:2]  ¹⁸ tn Or “does not yield.”

[15:2]  ¹⁹ tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ²⁰ tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ²¹ tn Or “that yields.”

[15:7]  ²¹ tn Or “reside.”

[15:7]  ²² tn Or “reside.”

[15:7]  ²³ 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.

[16:33]  ²⁵ 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]  ²⁶ tn Or “but be courageous.”

[16:33]  ²⁷ tn Or “I am victorious over the world,” or “I have overcome the world.”

[18:35]  ²⁹ sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.

[18:35]  ³⁰ tn Or “your own nation.”

[18:35]  ³¹ tn Or “delivered you over.”

[19:10]  ³³ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ³⁴ tn Or “the power.”

[19:10]  ³⁵ tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.