John 9:9

9:9 Some people said, ¹  “This is the man!” ²  while others said, “No, but he looks like him.” ³  The man himself ⁴  kept insisting, “I am the one!” ⁵ 

John 10:21

10:21 Others said, “These are not the words ⁶  of someone possessed by a demon. A demon cannot cause the blind to see, ⁷  can it?” ⁸ 

John 18:34

18:34 Jesus replied, ⁹  “Are you saying this on your own initiative, ¹⁰  or have others told you about me?”

John 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

John 7:41

7:41 Others said, “This is the Christ!” ¹¹  But still others said, “No, ¹²  for the Christ doesn’t come from Galilee, does he? ¹³ 

John 12:29

12:29 The crowd that stood there and heard the voice ¹⁴  said that it had thundered. Others said that an angel had spoken to him. ¹⁵ 

John 7:12

7:12 There was ¹⁶  a lot of grumbling ¹⁷  about him among the crowds. ¹⁸  Some were saying, “He is a good man,” but others, “He deceives the common people.” ¹⁹ 

John 21:2

21:2 Simon Peter, Thomas ²⁰  (called Didymus), ²¹  Nathanael ²²  (who was from Cana ²³  in Galilee), the sons ²⁴  of Zebedee, ²⁵  and two other disciples ²⁶  of his were together.

John 21:8

21:8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards. ²⁷ 

John 9:16

9:16 Then some of the Pharisees began to say, ²⁸  “This man is not from God, because he does not observe ²⁹  the Sabbath.” ³⁰  But others said, “How can a man who is a sinner perform ³¹  such miraculous signs?” Thus there was a division ³²  among them.

John 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ³³  “Unless I see the wounds ³⁴  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ³⁵ 

[9:9]  ¹ tn Grk “Others were saying.”

[9:9]  ² tn Grk “This is the one.”

[9:9]  ³ tn Grk “No, but he is like him.”

[9:9]  ⁴ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ⁵ tn Grk “I am he.”

[10:21]  ⁶ tn Or “the sayings.”

[10:21]  ⁷ tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

[10:21]  ⁸ 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 “can it?”).

[18:34]  ¹¹ tn Grk “Jesus answered.”

[18:34]  ¹² tn Grk “saying this from yourself.”

[7:41]  ¹⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  ¹⁷ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ¹⁸ 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 “does he?”).

[12:29]  ²¹ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ²² tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[7:12]  ²⁶ tn Grk “And there was.”

[7:12]  ²⁷ tn Or “complaining.”

[7:12]  ²⁸ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ²⁹ tn Or “the crowd.”

[21:2]  ³¹ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³² sn Didymus means “the twin” in Greek.

[21:2]  ³³ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ³⁵ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³⁶ sn The sons of Zebedee were James and John.

[21:2]  ³⁷ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[21:8]  ³⁶ tn Or “about a hundred meters”; Grk “about two hundred cubits.” According to BDAG 812 s.v., a πῆχυς (phcu") was about 18 inches or .462 meters, so two hundred πηχῶν (phcwn) would be about 100 yards (92.4 meters).

[9:16]  ⁴¹ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁴² tn Grk “he does not keep.”

[9:16]  ⁴³ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁴⁴ tn Grk “do.”

[9:16]  ⁴⁵ tn Or “So there was discord.”

[20:25]  ⁴⁶ tn Grk “but he said to them.”

[20:25]  ⁴⁷ tn Or “marks.”

[20:25]  ⁴⁸ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).