John 1:22

1:22 Then they said to him, “Who are you? Tell us ¹  so that we can give an answer to those who sent us. What do you say about yourself?”

John 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ²  water.” ³ 

John 6:52

6:52 Then the Jews who were hostile to Jesus ⁴  began to argue with one another, ⁵  “How can this man ⁶  give us his flesh to eat?”

John 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ⁷  or to give something to the poor.) ⁸ 

John 13:34

13:34 “I give you a new commandment – to love ⁹  one another. Just as I have loved you, you also are to love one another. ¹⁰ 

John 16:23

16:23 At that time ¹¹  you will ask me nothing. I tell you the solemn truth, ¹²  whatever you ask the Father in my name he will give you. ¹³ 

John 17:2

17:2 just as you have given him authority over all humanity, ¹⁴  so that he may give eternal life to everyone you have given him. ¹⁵ 

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¹ tn The words “Tell us” are not in the Greek but are implied.

² tn Grk “or come here to draw.”

³ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

⁴ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

⁵ tn Grk “with one another, saying.”

⁶ tn Grk “this one,” “this person.”

⁷ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

⁸ sn This is a parenthetical note by the author.

⁹ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

¹⁰ sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

¹¹ tn Grk “And in that day.”

¹² tn Grk “Truly, truly, I say to you.”

¹³ sn This statement is also found in John 15:16.

¹⁴ tn Or “all people”; Grk “all flesh.”

¹⁵ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”