3:22 After this, 3 Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.
10:7 So Jesus said to them again, “I tell you the solemn truth, 13 I am the door for the sheep. 14 10:8 All who came before me were 15 thieves and robbers, but the sheep did not listen to them. 16
11:49 Then one of them, Caiaphas, who was high priest that year, said, 17 “You know nothing at all!
12:37 Although Jesus 18 had performed 19 so many miraculous signs before them, they still refused to believe in him,
1 tn Grk “them” (it is clear from the context that the servants are addressed).
2 tn Or “the master of ceremonies.”
3 tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.
4 tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.
5 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.
6 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
7 tn Grk “Truly, truly, I say to you.”
8 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.
9 tn See the note on the word “slaves” in 4:51.
10 tn Grk “Truly, truly, I say to you.”
11 tn Grk “before Abraham was.”
12 sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
13 tn Grk “Truly, truly, I say to you.”
14 tn Or “I am the sheep’s door.”
15 tn Grk “are” (present tense).
16 tn Or “the sheep did not hear them.”
17 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
19 tn Or “done.”
20 tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).
21 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.
22 tn Or “Everything I have is yours.”
23 tn Or “everything you have is mine.”
24 tn Or “I have been honored among them.”
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.
25 tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.
26 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 “do you?”).
27 tn Grk “They answered him.”