John 8:35

8:35 The slave does not remain in the family ¹  forever, but the son remains forever. ² 

John 11:26

11:26 and the one who lives and believes in me will never die. ³  Do you believe this?”

John 14:16

14:16 Then ⁴  I will ask the Father, and he will give you another Advocate ⁵  to be with you forever –

John 8:51

8:51 I tell you the solemn truth, ⁶  if anyone obeys ⁷  my teaching, ⁸  he will never see death.” ⁹ 

John 10:28

10:28 I give ¹⁰  them eternal life, and they will never perish; ¹¹  no one will snatch ¹²  them from my hand.

John 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹³  but the water that I will give him will become in him a fountain ¹⁴  of water springing up ¹⁵  to eternal life.”

John 6:58

6:58 This ¹⁶  is the bread that came down from heaven; it is not like the bread your ancestors ¹⁷  ate, but then later died. ¹⁸  The one who eats ¹⁹  this bread will live forever.”

John 8:52

8:52 Then ²⁰  the Judeans ²¹  responded, ²²  “Now we know you’re possessed by a demon! ²³  Both Abraham and the prophets died, and yet ²⁴  you say, ‘If anyone obeys ²⁵  my teaching, ²⁶  he will never experience ²⁷  death.’ ²⁸ 

John 13:8

13:8 Peter said to him, “You will never wash my feet!” ²⁹  Jesus replied, ³⁰  “If I do not wash you, you have no share with me.” ³¹ 

John 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ³²  that I will give for the life of the world is my flesh.”

John 12:34

12:34 Then the crowd responded, ³³  “We have heard from the law that the Christ ³⁴  will remain forever. ³⁵  How ³⁶  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

[8:35]  ¹ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ² sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[11:26]  ³ tn Grk “will never die forever.”

[14:16]  ⁵ tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ⁶ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[8:51]  ⁷ tn Grk “Truly, truly, I say to you.”

[8:51]  ⁸ tn Grk “If anyone keeps.”

[8:51]  ⁹ tn Grk “my word.”

[8:51]  ¹⁰ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[10:28]  ⁹ tn Grk “And I give.”

[10:28]  ¹⁰ tn Or “will never die” or “will never be lost.”

[10:28]  ¹¹ tn Or “no one will seize.”

[4:14]  ¹¹ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ¹² tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ¹³ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[6:58]  ¹³ tn Or “This one.”

[6:58]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[6:58]  ¹⁵ 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]  ¹⁶ 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.

[8:52]  ¹⁵ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ¹⁶ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ¹⁷ tn Grk “said to him.”

[8:52]  ¹⁸ tn Grk “you have a demon.”

[8:52]  ¹⁹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ²⁰ tn Grk “If anyone keeps.”

[8:52]  ²¹ tn Grk “my word.”

[8:52]  ²² tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ²³ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[13:8]  ¹⁷ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ¹⁸ tn Grk “Jesus answered him.”

[13:8]  ¹⁹ tn Or “you have no part in me.”

[6:51]  ¹⁹ tn Grk “And the bread.”

[12:34]  ²¹ tn Grk “Then the crowd answered him.”

[12:34]  ²² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ²³ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ²⁴ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.