Yohanes 7:28

7:28 Then Jesus, while teaching in the temple courts, ¹  cried out, ²  “You both know me and know where I come from! ³  And I have not come on my own initiative, ⁴  but the one who sent me ⁵  is true. You do not know him, ⁶ 

Yohanes 6:59

Many Followers Depart

6:59 Jesus ⁷  said these things while he was teaching in the synagogue ⁸  in Capernaum. ⁹ 

Yohanes 18:19

Jesus Questioned by Annas

18:19 While this was happening, ¹⁰  the high priest questioned Jesus about his disciples and about his teaching. ¹¹ 

Yohanes 7:14

Teaching in the Temple

7:14 When the feast was half over, Jesus went up to the temple courts ¹²  and began to teach. ¹³ 

Yohanes 7:16

7:16 So Jesus replied, ¹⁴  “My teaching is not from me, but from the one who sent me. ¹⁵ 

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ¹⁶  Everyone who hears and learns from the Father ¹⁷  comes to me.

Yohanes 7:17

7:17 If anyone wants to do God’s will, ¹⁸  he will know about my teaching, whether it is from God or whether I speak from my own authority. ¹⁹ 

Yohanes 9:34

9:34 They replied, ²⁰  “You were born completely in sinfulness, ²¹  and yet you presume to teach us?” ²²  So they threw him out.

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ²³  them.

Yohanes 8:20

8:20 (Jesus ²⁴  spoke these words near the offering box ²⁵  while he was teaching in the temple courts. ²⁶  No one seized him because his time ²⁷  had not yet come.) ²⁸ 

Yohanes 18:20

18:20 Jesus replied, ²⁹  “I have spoken publicly to the world. I always taught in the synagogues ³⁰  and in the temple courts, ³¹  where all the Jewish people ³²  assemble together. I ³³  have said nothing in secret.

Yohanes 14:26

14:26 But the Advocate, ³⁴  the Holy Spirit, whom the Father will send in my name, will teach you ³⁵  everything, ³⁶  and will cause you to remember everything ³⁷  I said to you.

Yohanes 7:35

7:35 Then the Jewish leaders ³⁸  said to one another, “Where is he ³⁹  going to go that we cannot find him? ⁴⁰  He is not going to go to the Jewish people dispersed ⁴¹  among the Greeks and teach the Greeks, is he? ⁴² 

Yohanes 4:41

4:41 and because of his word many more ⁴³  believed.

Yohanes 8:28

8:28 Then Jesus said, ⁴⁴  “When you lift up the Son of Man, then you will know that I am he, ⁴⁵  and I do nothing on my own initiative, ⁴⁶  but I speak just what the Father taught me. ⁴⁷ 

Yohanes 17:20

Jesus Prays for Believers Everywhere

17:20 “I am not praying ⁴⁸  only on their behalf, but also on behalf of those who believe ⁴⁹  in me through their testimony, ⁵⁰ 

Yohanes 8:43

8:43 Why don’t you understand what I am saying? It is because you cannot accept ⁵¹  my teaching. ⁵² 

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ⁵³  who had believed him, “If you continue to follow my teaching, ⁵⁴  you are really ⁵⁵  my disciples

Yohanes 3:10

3:10 Jesus answered, ⁵⁶  “Are you the teacher of Israel and yet you don’t understand these things? ⁵⁷ 

Yohanes 15:20

15:20 Remember what ⁵⁸  I told you, ‘A slave ⁵⁹  is not greater than his master.’ ⁶⁰  If they persecuted me, they will also persecute you. If they obeyed ⁶¹  my word, they will obey ⁶²  yours too.

Yohanes 18:21

18:21 Why do you ask me? Ask those who heard what I said. ⁶³  They ⁶⁴  know what I said.”

Yohanes 7:18

7:18 The person who speaks on his own authority ⁶⁵  desires ⁶⁶  to receive honor ⁶⁷  for himself; the one who desires ⁶⁸  the honor ⁶⁹  of the one who sent him is a man of integrity, ⁷⁰  and there is no unrighteousness in him.

Yohanes 6:60

6:60 Then many of his disciples, when they heard these things, ⁷¹  said, “This is a difficult ⁷²  saying! ⁷³  Who can understand it?” ⁷⁴ 

Yohanes 7:15

7:15 Then the Jewish leaders ⁷⁵  were astonished ⁷⁶  and said, “How does this man know so much when he has never had formal instruction?” ⁷⁷ 

Yohanes 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ⁷⁸  “whenever he ⁷⁹  comes, he will tell ⁸⁰  us everything.” ⁸¹ 

Yohanes 12:49

12:49 For I have not spoken from my own authority, ⁸²  but the Father himself who sent me has commanded me ⁸³  what I should say and what I should speak.

Yohanes 16:25

16:25 “I have told you these things in obscure figures of speech; ⁸⁴  a time ⁸⁵  is coming when I will no longer speak to you in obscure figures, but will tell you ⁸⁶  plainly ⁸⁷  about the Father.

Yohanes 3:1

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee ⁸⁸  named Nicodemus, who was a member of the Jewish ruling council, ⁸⁹ 

Yohanes 15:3

15:3 You are clean already ⁹⁰  because of the word that I have spoken to you.

Yohanes 17:17

17:17 Set them apart ⁹¹  in the truth; your word is truth.

Yohanes 8:37-38

8:37 I know that you are Abraham’s descendants. ⁹²  But you want ⁹³  to kill me, because my teaching ⁹⁴  makes no progress among you. ⁹⁵  8:38 I am telling you the things I have seen while with the ⁹⁶  Father; ⁹⁷  as for you, ⁹⁸  practice the things you have heard from the ⁹⁹  Father!”

Yohanes 12:50

12:50 And I know that his commandment is eternal life. ¹⁰⁰  Thus the things I say, I say just as the Father has told me.” ¹⁰¹ 

Yohanes 14:24

14:24 The person who does not love me does not obey ¹⁰²  my words. And the word ¹⁰³  you hear is not mine, but the Father’s who sent me.

Yohanes 15:7

15:7 If you remain ¹⁰⁴  in me and my words remain ¹⁰⁵  in you, ask whatever you want, and it will be done for you. ¹⁰⁶ 

Yohanes 8:51

8:51 I tell you the solemn truth, ¹⁰⁷  if anyone obeys ¹⁰⁸  my teaching, ¹⁰⁹  he will never see death.” ¹¹⁰ 

Yohanes 3:2

3:2 came to Jesus ¹¹¹  at night ¹¹²  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹¹³  that you do unless God is with him.”

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ¹¹⁴  him to stay with them. ¹¹⁵  He stayed there two days,

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ¹¹⁶  and they are saying nothing to him. ¹¹⁷  Do the rulers really know that this man ¹¹⁸  is the Christ? ¹¹⁹ 

Yohanes 8:26

8:26 I have many things to say and to judge ¹²⁰  about you, but the Father ¹²¹  who sent me is truthful, ¹²²  and the things I have heard from him I speak to the world.” ¹²³ 

Yohanes 12:47-48

12:47 If anyone ¹²⁴  hears my words and does not obey them, ¹²⁵  I do not judge him. For I have not come to judge the world, but to save the world. ¹²⁶  12:48 The one who rejects me and does not accept ¹²⁷  my words has a judge; ¹²⁸  the word ¹²⁹  I have spoken will judge him at the last day.

Yohanes 14:23

14:23 Jesus replied, ¹³⁰  “If anyone loves me, he will obey ¹³¹  my word, and my Father will love him, and we will come to him and take up residence with him. ¹³² 

Yohanes 8:52

8:52 Then ¹³³  the Judeans ¹³⁴  responded, ¹³⁵  “Now we know you’re possessed by a demon! ¹³⁶  Both Abraham and the prophets died, and yet ¹³⁷  you say, ‘If anyone obeys ¹³⁸  my teaching, ¹³⁹  he will never experience ¹⁴⁰  death.’ ¹⁴¹ 

Yohanes 17:8

17:8 because I have given them the words you have given me. They ¹⁴²  accepted ¹⁴³  them ¹⁴⁴  and really ¹⁴⁵  understand ¹⁴⁶  that I came from you, and they believed that you sent me.

[7:28]  ¹ tn Grk “the temple.”

[7:28]  ² tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ³ sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.

[7:28]  ⁴ tn Grk “And I have not come from myself.”

[7:28]  ⁵ tn The phrase “the one who sent me” refers to God.

[7:28]  ⁶ tn Grk “the one who sent me is true, whom you do not know.”

[6:59]  ⁷ tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.

[6:59]  ⁸ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:59]  ⁹ map For location see Map1 D2; Map2 C3; Map3 B2.

[18:19]  ¹⁰ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ¹¹ sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[7:14]  ¹² tn Grk “to the temple.”

[7:14]  ¹³ tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.

[7:16]  ¹⁴ tn Grk “So Jesus answered and said to them.”

[7:16]  ¹⁵ tn The phrase “the one who sent me” refers to God.

[6:45]  ¹⁶ sn A quotation from Isa 54:13.

[6:45]  ¹⁷ tn Or “listens to the Father and learns.”

[7:17]  ¹⁸ tn Grk “his will.”

[7:17]  ¹⁹ tn Grk “or whether I speak from myself.”

[9:34]  ²⁰ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ²¹ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ²² tn Grk “and are you teaching us?”

[8:2]  ²³ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:20]  ²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ²⁵ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ²⁶ tn Grk “the temple.”

[8:20]  ²⁷ tn Grk “his hour.”

[8:20]  ²⁸ sn This is a parenthetical note by the author.

[18:20]  ²⁹ tn Grk “Jesus answered him.”

[18:20]  ³⁰ sn See the note on synagogue in 6:59.

[18:20]  ³¹ tn Grk “in the temple.”

[18:20]  ³² tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.

[18:20]  ³³ tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[14:26]  ³⁴ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ³⁵ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ³⁶ tn Grk “all things.”

[14:26]  ³⁷ tn Grk “all things.”

[7:35]  ³⁸ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ³⁹ tn Grk “this one.”

[7:35]  ⁴⁰ tn Grk “will not find him.”

[7:35]  ⁴¹ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ⁴² 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 “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[4:41]  ⁴³ tn Or “and they believed much more.”

[8:28]  ⁴⁴ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ⁴⁵ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ⁴⁶ tn Grk “I do nothing from myself.”

[8:28]  ⁴⁷ tn Grk “but just as the Father taught me, these things I speak.”

[17:20]  ⁴⁸ tn Or “I do not pray.”

[17:20]  ⁴⁹ tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ⁵⁰ tn Grk “their word.”

[8:43]  ⁵¹ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

[8:43]  ⁵² tn Grk “my word.”

[8:31]  ⁵³ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ⁵⁴ tn Grk “If you continue in my word.”

[8:31]  ⁵⁵ tn Or “truly.”

[3:10]  ⁵⁶ tn Grk “Jesus answered and said to him.”

[3:10]  ⁵⁷ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[15:20]  ⁵⁸ tn Grk “Remember the word that I said to you.”

[15:20]  ⁵⁹ tn See the note on the word “slaves” in 4:51.

[15:20]  ⁶⁰ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ⁶¹ tn Or “if they kept.”

[15:20]  ⁶² tn Or “they will keep.”

[18:21]  ⁶³ tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

[18:21]  ⁶⁴ tn Grk “Look, these know what I said.”

[7:18]  ⁶⁵ tn Grk “who speaks from himself.”

[7:18]  ⁶⁶ tn Or “seeks.”

[7:18]  ⁶⁷ tn Or “praise”; Grk “glory.”

[7:18]  ⁶⁸ tn Or “seeks.”

[7:18]  ⁶⁹ tn Or “praise”; Grk “glory.”

[7:18]  ⁷⁰ tn Or “is truthful”; Grk “is true.”

[6:60]  ⁷¹ tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.

[6:60]  ⁷² tn Or “hard,” “demanding.”

[6:60]  ⁷³ tn Or “teaching”; Grk “word.”

[6:60]  ⁷⁴ tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.

[7:15]  ⁷⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:15]  ⁷⁶ tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.

[7:15]  ⁷⁷ tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).

[7:15]  sn He has never had formal instruction. Ironically when the Jewish leaders came face to face with the Word become flesh – the preexistent Logos, creator of the universe and divine Wisdom personified – they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.

[4:25]  ⁷⁸ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

[4:25]  ⁷⁹ tn Grk “that one.”

[4:25]  ⁸⁰ tn Or “he will announce to us.”

[4:25]  ⁸¹ tn Grk “all things.”

[12:49]  ⁸² tn Grk “I have not spoken from myself.”

[12:49]  ⁸³ tn Grk “has given me commandment.”

[16:25]  ⁸⁴ 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]  ⁸⁵ tn Grk “an hour.”

[16:25]  ⁸⁶ tn Or “inform you.”

[16:25]  ⁸⁷ tn Or “openly.”

[3:1]  ⁸⁸ sn See the note on Pharisees in 1:24.

[3:1]  ⁸⁹ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).

[15:3]  ⁹⁰ sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).

[17:17]  ⁹¹ tn Or “Consecrate them” or “Sanctify them.”

[17:17]  sn The Greek word translated set…apart (ἁγιάζω, Jagiazw) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).

[8:37]  ⁹² tn Grk “seed” (an idiom).

[8:37]  ⁹³ tn Grk “you are seeking.”

[8:37]  ⁹⁴ tn Grk “my word.”

[8:37]  ⁹⁵ 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.

[8:38]  ⁹⁶ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ⁹⁷ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ⁹⁸ tn Grk “and you.”

[8:38]  ⁹⁹ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[12:50]  ¹⁰⁰ tn Or “his commandment results in eternal life.”

[12:50]  ¹⁰¹ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[14:24]  ¹⁰² tn Or “does not keep.”

[14:24]  ¹⁰³ tn Or “the message.”

[15:7]  ¹⁰⁴ tn Or “reside.”

[15:7]  ¹⁰⁵ tn Or “reside.”

[15:7]  ¹⁰⁶ 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.

[8:51]  ¹⁰⁷ tn Grk “Truly, truly, I say to you.”

[8:51]  ¹⁰⁸ tn Grk “If anyone keeps.”

[8:51]  ¹⁰⁹ tn Grk “my word.”

[8:51]  ¹¹⁰ 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.

[3:2]  ¹¹¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹¹² tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹¹³ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[4:40]  ¹¹⁴ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ¹¹⁵ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[7:26]  ¹¹⁶ tn Or “speaking openly.”

[7:26]  ¹¹⁷ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ¹¹⁸ tn Grk “this one.”

[7:26]  ¹¹⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[8:26]  ¹²⁰ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ¹²¹ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ¹²² tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ¹²³ tn Grk “and what things I have heard from him, these things I speak to the world.”

[12:47]  ¹²⁴ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ¹²⁵ tn Or “guard them,” “keep them.”

[12:47]  ¹²⁶ sn Cf. John 3:17.

[12:48]  ¹²⁷ tn Or “does not receive.”

[12:48]  ¹²⁸ tn Grk “has one who judges him.”

[12:48]  ¹²⁹ tn Or “message.”

[14:23]  ¹³⁰ tn Grk “answered and said to him.”

[14:23]  ¹³¹ tn Or “will keep.”

[14:23]  ¹³² tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[8:52]  ¹³³ 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]  ¹³⁴ 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]  ¹³⁵ tn Grk “said to him.”

[8:52]  ¹³⁶ tn Grk “you have a demon.”

[8:52]  ¹³⁷ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹³⁸ tn Grk “If anyone keeps.”

[8:52]  ¹³⁹ tn Grk “my word.”

[8:52]  ¹⁴⁰ 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]  ¹⁴¹ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[17:8]  ¹⁴² tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ¹⁴³ tn Or “received.”

[17:8]  ¹⁴⁴ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ¹⁴⁵ tn Or “truly.”

[17:8]  ¹⁴⁶ tn Or have come to know.”