Yohanes 1:51

1:51 He continued, ¹  “I tell all of you the solemn truth ²  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ³ 

Yohanes 6:26

6:26 Jesus replied, ⁴  “I tell you the solemn truth, ⁵  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ⁶ 

Yohanes 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ⁷ 

Yohanes 8:38

8:38 I am telling you the things I have seen while with the ⁸  Father; ⁹  as for you, ¹⁰  practice the things you have heard from the ¹¹  Father!”

Yohanes 10:25

10:25 Jesus replied, ¹²  “I told you and you do not believe. The deeds ¹³  I do in my Father’s name testify about me.

Yohanes 10:32

10:32 Jesus said to them, ¹⁴  “I have shown you many good deeds ¹⁵  from the Father. For which one of them are you going to stone me?”

Yohanes 11:15

11:15 and I am glad ¹⁶  for your sake that I was not there, so that you may believe. ¹⁷  But let us go to him.”

Yohanes 12:47-48

12:47 If anyone ¹⁸  hears my words and does not obey them, ¹⁹  I do not judge him. For I have not come to judge the world, but to save the world. ²⁰  12:48 The one who rejects me and does not accept ²¹  my words has a judge; ²²  the word ²³  I have spoken will judge him at the last day.

Yohanes 14:3

14:3 And if I go and make ready ²⁴  a place for you, I will come again and take you ²⁵  to be with me, ²⁶  so that where I am you may be too.

Yohanes 17:10

17:10 Everything ²⁷  I have belongs to you, ²⁸  and everything you have belongs to me, ²⁹  and I have been glorified by them. ³⁰ 

[1:51]  ¹ tn Grk “and he said to him.”

[1:51]  ² tn Grk “Truly, truly, I say to you.”

[1:51]  ³ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[6:26]  ⁴ tn Grk “answered and said to them.”

[6:26]  ⁵ tn Grk “Truly, truly, I say to you.”

[6:26]  ⁶ tn Grk “because you ate of the loaves of bread and were filled.”

[6:64]  ⁷ sn This is a parenthetical comment by the author.

[8:38]  ⁸ 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]  ⁹ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ¹⁰ tn Grk “and you.”

[8:38]  ¹¹ 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.

[10:25]  ¹² tn Grk “answered them.”

[10:25]  ¹³ tn Or “the works.”

[10:32]  ¹⁴ tn Grk “Jesus answered them.”

[10:32]  ¹⁵ tn Or “good works.”

[11:15]  ¹⁶ tn Grk “and I rejoice.”

[11:15]  ¹⁷ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[12:47]  ¹⁸ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ¹⁹ tn Or “guard them,” “keep them.”

[12:47]  ²⁰ sn Cf. John 3:17.

[12:48]  ²¹ tn Or “does not receive.”

[12:48]  ²² tn Grk “has one who judges him.”

[12:48]  ²³ tn Or “message.”

[14:3]  ²⁴ tn Or “prepare.”

[14:3]  ²⁵ tn Or “bring you.”

[14:3]  ²⁶ tn Grk “to myself.”

[17:10]  ²⁷ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ²⁸ tn Or “Everything I have is yours.”

[17:10]  ²⁹ tn Or “everything you have is mine.”

[17:10]  ³⁰ tn Or “I have been honored among them.”

[17:10]  sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.