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(0.02) (Joh 10:16)

tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

(0.02) (Joh 10:14)

tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

(0.02) (Joh 9:28)

tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

(0.02) (Joh 9:39)

tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

(0.02) (Joh 9:40)

tn Questions prefaced with μή () in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).

(0.02) (Joh 10:3)

tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

(0.02) (Joh 9:6)

tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

(0.02) (Joh 8:53)

tn Questions prefaced with μή () in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

(0.02) (Joh 8:8)

tn Here καί (kai) has been translated as “Then” to indicate the implied sequence of events within the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

(0.02) (Joh 7:51)

tn Questions prefaced with μή () in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).

(0.02) (Joh 7:52)

tn Questions prefaced with μή () in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

(0.02) (Joh 7:48)

tn Questions prefaced with μή () in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).

(0.02) (Joh 7:47)

tn Questions prefaced with μή () in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).

(0.02) (Joh 7:41)

tn Questions prefaced with μή () in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

(0.02) (Joh 7:35)

tn Questions prefaced with μή () 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?”).

(0.02) (Joh 7:31)

tn Questions prefaced with μή () in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).

(0.02) (Joh 7:30)

sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

(0.02) (Joh 7:11)

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.

(0.02) (Joh 7:13)

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

(0.02) (Joh 7:15)

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.



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