Yohanes 5:34

5:34 (I do not accept ¹  human testimony, but I say this so that you may be saved.)

Yohanes 6:46

6:46 (Not that anyone has seen the Father except the one who is from God – he ²  has seen the Father.) ³ 

Yohanes 7:21

7:21 Jesus replied, ⁴  “I performed one miracle ⁵  and you are all amazed. ⁶ 

Yohanes 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ⁷  “What I have told you from the beginning.

Yohanes 8:34

8:34 Jesus answered them, “I tell you the solemn truth, ⁸  everyone who practices ⁹  sin is a slave ¹⁰  of sin.

Yohanes 8:51

8:51 I tell you the solemn truth, ¹¹  if anyone obeys ¹²  my teaching, ¹³  he will never see death.” ¹⁴ 

Yohanes 10:8

10:8 All who came before me were ¹⁵  thieves and robbers, but the sheep did not listen to them. ¹⁶ 

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ¹⁷ 

Yohanes 16:14

16:14 He ¹⁸  will glorify me, ¹⁹  because he will receive ²⁰  from me what is mine ²¹  and will tell it to you. ²² 

Yohanes 18:32

18:32 (This happened ²³  to fulfill the word Jesus had spoken when he indicated ²⁴  what kind of death he was going to die. ²⁵ )

Yohanes 19:36

19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ²⁶ 

[5:34]  ¹ tn Or “I do not receive.”

[6:46]  ² tn Grk “this one.”

[6:46]  ³ sn This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus’ preceding and following remarks to third person in v. 46 suggests that the author has added a clarifying comment here.

[7:21]  ⁴ tn Grk “Jesus answered and said to them.”

[7:21]  ⁵ tn Grk “I did one deed.”

[7:21]  ⁶ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[8:25]  ⁷ tn Grk “Jesus said to them.”

[8:34]  ⁸ tn Grk “Truly, truly, I say to you.”

[8:34]  ⁹ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ¹⁰ tn See the note on the word “slaves” in 4:51.

[8:51]  ¹¹ tn Grk “Truly, truly, I say to you.”

[8:51]  ¹² tn Grk “If anyone keeps.”

[8:51]  ¹³ tn Grk “my word.”

[8:51]  ¹⁴ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:51]  sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.

[10:8]  ¹⁵ tn Grk “are” (present tense).

[10:8]  ¹⁶ tn Or “the sheep did not hear them.”

[10:35]  ¹⁷ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[16:14]  ¹⁸ tn Grk “That one.”

[16:14]  ¹⁹ tn Or “will honor me.”

[16:14]  ²⁰ tn Or “he will take.”

[16:14]  ²¹ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ²² tn Or “will announce it to you.”

[18:32]  ²³ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ²⁴ tn Or “making clear.”

[18:32]  ²⁵ sn A reference to John 12:32.

[19:36]  ²⁶ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.