From 5addfe9ffae4be873c197946bce5dcea1bf140f8 Mon Sep 17 00:00:00 2001 From: Larry Sallee Date: Tue, 17 May 2022 16:44:41 -0400 Subject: [PATCH] Fixed formatting of John --- en_tn_44-JHN.tsv | 98 ++++++++++++++++++++++++------------------------ 1 file changed, 49 insertions(+), 49 deletions(-) diff --git a/en_tn_44-JHN.tsv b/en_tn_44-JHN.tsv index 54cbddfefd..d83b7a046e 100644 --- a/en_tn_44-JHN.tsv +++ b/en_tn_44-JHN.tsv @@ -1,7 +1,7 @@ Book Chapter Verse ID SupportReference OrigQuote Occurrence GLQuote OccurrenceNote -JHN front intro t6za 0 # Introduction to the Gospel of John\n\n## Part 1: General Introduction\n\n### Outline of the Gospel of John\n\n1. Introduction about who Jesus is (1:1–18)\n2. John the Baptizer baptizes Jesus, and Jesus chooses twelve disciples (1:19–51)\n3. Jesus preaches, teaches, and heals people (2–11)\n4. The seven days before Jesus’ death (12–19)\n* Mary anoints the feet of Jesus (12:1–11)\n* Jesus rides a donkey into Jerusalem (12:12–19)\n* Some Greek men want to see Jesus (12:20–36)\n* The Jewish leaders reject Jesus (12:37–50)\n* Jesus teaches his disciples (13–16)\n* Jesus prays for himself and his disciples (17)\n* Jesus is arrested and undergoes trial (18:1–19:15)\n* Jesus is crucified and buried (19:16–42)\n5. Jesus rises from the dead (20:1–29)\n6. John says why he wrote his Gospel (20:30–31)\n7. Jesus meets with the disciples (21)\n\nMore detailed outlines are in the General Notes for each chapter.\n\n### What is the Gospel of John about?\n\nThe Gospel of John is one of four books in the New Testament that describe some of the life and teachings of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. John said that he wrote his Gospel “so that people might believe that Jesus is the Christ, the Son of the living God” ([20:31](../20/31.md)). John’s Gospel repeatedly emphasizes that Jesus is God in human form.\n\nJohn’s Gospel is very different from the other three Gospels. John does not include some of the teachings and events that the other writers included in their Gospels. Also, John wrote about some teachings and events that are not in the other Gospels.\n\nJohn wrote much about the miraculous signs Jesus did to prove that what Jesus said about himself was true. (See: [[rc://en/tw/dict/bible/kt/sign]])\n\n### How should the title of this book be translated?\n\nTranslators may choose to call this book by its traditional title, “The Gospel of John” or “The Gospel According to John.” Or they may choose a title that may be clearer, such as, “The Good News About Jesus That John Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])\n\n### Who wrote the Gospel of John?\n\nThis book does not give the name of the author. However, since early Christian times, most Christians have thought that the Apostle John was the author. Further evidence that the Apostle John wrote this Gospel is the fact that his name does not occur once within the book. Instead, this Gospel contains the phrases “the disciple whom Jesus loved” or “the other disciple” in places where the other Gospels indicate that John was present ([13:23–25](../13/23.md); [19:26–27](../19/26.md); [20:2–8](../20/02.md); [21:7](../21/07.md), [20–24](../21/20.md)). The Apostle John most likely referred to himself in this manner because he wanted to humbly say that he had a very close relationship with Jesus. He was part of Jesus’ inner circle of disciples who became the “pillars” of the early church ([Galatians 2:9](../../gal/02/09.md)).\n\n## Part 2: Important Religious and Cultural Concepts\n\n### Why does John write so much about the final week of Jesus’ life?\n\nJohn wrote much about Jesus’ final week. He wanted his readers to think deeply about Jesus’ final week and his death on the cross. He wanted people to understand that Jesus willingly died on the cross so that God could forgive them for sinning against him. (See: [[rc://en/tw/dict/bible/kt/sin]])\n\n## Part 3: Important Translation Issues\n\n### Why does Jesus refer to himself as the “Son of Man”?\n\nIn the Gospels, Jesus calls himself the “Son of Man.” This is a reference to [Daniel 7:13–14](../../dan/07/13.md). In that passage, there is a person who is described as like a “son of man.” That means that the person was someone who looked like a human being. God gave authority to this “son of man” to rule over the nations forever. All people will worship him forever.\n\nJews of Jesus’ time did not use “Son of Man” as a title for anyone. But Jesus used it for himself to help them understand who he truly was. (See: [[rc://en/tw/dict/bible/kt/sonofman]])\n\nTranslating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.\n\n### What does the word “sign” mean in the Gospel of John?\n\nWhile other New Testament writers use terms like “mighty works” or “wonders” to refer to the miracles that Jesus did, John prefers to use the term “sign.” The miracles John calls “signs” were significant displays of divine power. John called them signs to emphasize that an important purpose of Jesus’ miracles was to prove that Jesus was God and that what Jesus said about himself was true. John said that in his Gospel he only wrote about some of the signs that Jesus did. John said, “these have been written so that you would believe that Jesus is the Christ, the Son of God, and so that believing, you would have life in his name” ([20:30–31](../20/30.md)).\n\n### What do the words “remain,” “reside,” and “abide” mean in the Gospel of John?\n\nJohn often used the words “remain,” “reside”, and “abide” as metaphors. John spoke of a believer becoming more faithful to Jesus and knowing Jesus better as if Jesus’ word “remained” in the believer. John also spoke of someone being spiritually joined to someone else as if the person “remained” in the other person. Christians are said to “remain” in Christ and in God. The Father is said to “remain” in the Son, and the Son is said to “remain” in the Father. The Son is said to “remain” in believers. The Holy Spirit is also said to “remain” in the believers.\n\nMany translators will find it impossible to represent these ideas in their languages in exactly the same way. For example, Jesus intended to express the idea of the Christian being spiritually together with him when he said, “He who eats my flesh and drinks my blood remains in me, and I in him” ([6:56](../06/56.md)). The UST uses the idea of “will be united with me, and I will be united with them.” But translators may have to find other ways of expressing the idea.\n\nIn the passage, “my words remain in you” ([15:7](../15/07.md)), the UST expresses this idea as, “obey what I have taught you.” Translators may find it possible to use this translation as a model.\n\n### What is double meaning in the Gospel of John?\n\nJohn occasionally used words or phrases that could have two meanings (double entendre) in the language he originally wrote this Gospel in. For example, the phrase translated “born again” in the ULT could also mean “born from above” ([3:3](../03/03.md), [7](../03/07.md)). In such cases, you may want to choose one meaning and put the other meaning in a footnote.\n\n### What are the major issues in the text of the Gospel of John?\n\nThe following verses are found in older versions of the Bible but are not included in most modern versions. Translators are advised not to translate these verses. However, if there are older versions of the Bible in the translators’ region that include these verses, the translators can include them. If they are translated, they should be put inside square brackets (\\[\\]) to indicate that they were probably not originally in John’s Gospel.\n\n* “waiting for the moving of the water. For an angel of the Lord went down into the pool and stirred up the water at certain times, and whoever then first stepped in after the water was stirred was healed from whatever disease he suffered from.” (5:3-4)\n* “going through the midst of them, and so passed by” ([8:59](../08/59.md))\n\nThe following passage is included in most older and modern versions of the Bible. But it is not in the earliest copies of the Bible. Translators are advised to translate this passage. It should be put inside of square brackets (\\[\\]) to indicate that it may not have been original to John’s Gospel.\n\n* The story of the adulterous woman ([7:53](../07/53.md)–[8:11](../08/11.md))\n\n(See: [[rc://en/ta/man/translate/translate-textvariants]]) -JHN 1 intro k29b 0 # John 1 General Notes\n\n## Structure and formatting\n\n1. Jesus is God (1:1–5)\n2. John the Baptist was Jesus’ witness (1:6–8)\n3. Summary of Jesus’ ministry on Earth (1:9–13)\n4. Jesus is God in the flesh (1:14–18)\n5. John the Baptist prepares the way for Jesus (1:19–34)\n6. Jesus meets Andrew, Peter, Philip, and Nathaniel (1:35–51)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:23](../01/23.md), which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### “The Word”\n\nJohn uses the phrase “the Word” to refer to Jesus ([1:1](../01/01.md), [14](../01/14.md)). John is saying that God’s most important message to all people is actually Jesus, a person with a physical body. (See: [[rc://en/tw/dict/bible/kt/wordofgod]])\n\n### Light and Darkness\n\nIn [1:4–9](../01/04.md), John uses an extended metaphor in which light represents what is true and good and darkness represents what is false and evil. John applies that light metaphor to Jesus in order to show that Jesus is God’s truth and goodness displayed in a human body. (See: [[rc://en/tw/dict/bible/kt/righteous]])\n\n### “Children of God”\n\nPeople are sometimes described as “children of God” because God created them. However, John uses this expression in a different sense in this chapter. He uses it to describe people who have entered into a father-child relationship with God by putting their faith and trust in Jesus. God indeed created all people, but people can only become children of God in this sense by believing in Jesus. “Children” in this usage does not refer to those who are young, but only to the relationship that people have at any age to their father. (See: [[rc://en/tw/dict/bible/kt/believe]])\n\n## Important figures of speech in this chapter\n\n### Metaphors\n\nJohn uses the metaphors of light and darkness and of “the Word” to tell the reader that he will be writing more about good and evil and about what God wants to tell people through Jesus. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “In the beginning”\n\nSome languages and cultures speak of the world as if it has always existed, as if it had no beginning. But “very long ago” is different from “in the beginning,” and you need to be sure that your translation communicates correctly.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([1:51](../01/51.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) -JHN 1 1 er9g figs-explicit ἐν ἀρχῇ ἦν 1 In the beginning This phrase refers to the very earliest time before God created the heavens and the earth. It does not refer to time in the distant past. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Before the beginning of the universe there was” or “Before the universe began there was” (See: [[rc://en/ta/man/translate/figs-explicit]])\n +JHN front intro t6za 0 # Introduction to the Gospel of John

## Part 1: General Introduction

### Outline of the Gospel of John

1. Introduction about who Jesus is (1:1–18)
2. John the Baptizer baptizes Jesus, and Jesus chooses twelve disciples (1:19–51)
3. Jesus preaches, teaches, and heals people (2–11)
4. The seven days before Jesus’ death (12–19)
* Mary anoints the feet of Jesus (12:1–11)
* Jesus rides a donkey into Jerusalem (12:12–19)
* Some Greek men want to see Jesus (12:20–36)
* The Jewish leaders reject Jesus (12:37–50)
* Jesus teaches his disciples (13–16)
* Jesus prays for himself and his disciples (17)
* Jesus is arrested and undergoes trial (18:1–19:15)
* Jesus is crucified and buried (19:16–42)
5. Jesus rises from the dead (20:1–29)
6. John says why he wrote his Gospel (20:30–31)
7. Jesus meets with the disciples (21)

More detailed outlines are in the General Notes for each chapter.

### What is the Gospel of John about?

The Gospel of John is one of four books in the New Testament that describe some of the life and teachings of Jesus Christ. These books are called “Gospels,” which means “good news.” Their authors wrote about different aspects of who Jesus was and what he did. John said that he wrote his Gospel “so that people might believe that Jesus is the Christ, the Son of the living God” ([20:31](../20/31.md)). John’s Gospel repeatedly emphasizes that Jesus is God in human form.

John’s Gospel is very different from the other three Gospels. John does not include some of the teachings and events that the other writers included in their Gospels. Also, John wrote about some teachings and events that are not in the other Gospels.

John wrote much about the miraculous signs Jesus did to prove that what Jesus said about himself was true. (See: [[rc://en/tw/dict/bible/kt/sign]])

### How should the title of this book be translated?

Translators may choose to call this book by its traditional title, “The Gospel of John” or “The Gospel According to John.” Or they may choose a title that may be clearer, such as, “The Good News About Jesus That John Wrote.” (See: [[rc://en/ta/man/translate/translate-names]])

### Who wrote the Gospel of John?

This book does not give the name of the author. However, since early Christian times, most Christians have thought that the Apostle John was the author. Further evidence that the Apostle John wrote this Gospel is the fact that his name does not occur once within the book. Instead, this Gospel contains the phrases “the disciple whom Jesus loved” or “the other disciple” in places where the other Gospels indicate that John was present ([13:23–25](../13/23.md); [19:26–27](../19/26.md); [20:2–8](../20/02.md); [21:7](../21/07.md), [20–24](../21/20.md)). The Apostle John most likely referred to himself in this manner because he wanted to humbly say that he had a very close relationship with Jesus. He was part of Jesus’ inner circle of disciples who became the “pillars” of the early church ([Galatians 2:9](../../gal/02/09.md)).

## Part 2: Important Religious and Cultural Concepts

### Why does John write so much about the final week of Jesus’ life?

John wrote much about Jesus’ final week. He wanted his readers to think deeply about Jesus’ final week and his death on the cross. He wanted people to understand that Jesus willingly died on the cross so that God could forgive them for sinning against him. (See: [[rc://en/tw/dict/bible/kt/sin]])

## Part 3: Important Translation Issues

### Why does Jesus refer to himself as the “Son of Man”?

In the Gospels, Jesus calls himself the “Son of Man.” This is a reference to [Daniel 7:13–14](../../dan/07/13.md). In that passage, there is a person who is described as like a “son of man.” That means that the person was someone who looked like a human being. God gave authority to this “son of man” to rule over the nations forever. All people will worship him forever.

Jews of Jesus’ time did not use “Son of Man” as a title for anyone. But Jesus used it for himself to help them understand who he truly was. (See: [[rc://en/tw/dict/bible/kt/sonofman]])

Translating the title “Son of Man” can be difficult in many languages. Readers may misunderstand a literal translation. Translators can consider alternatives, such as “The Human One.” It may also be helpful to include a footnote to explain the title.

### What does the word “sign” mean in the Gospel of John?

While other New Testament writers use terms like “mighty works” or “wonders” to refer to the miracles that Jesus did, John prefers to use the term “sign.” The miracles John calls “signs” were significant displays of divine power. John called them signs to emphasize that an important purpose of Jesus’ miracles was to prove that Jesus was God and that what Jesus said about himself was true. John said that in his Gospel he only wrote about some of the signs that Jesus did. John said, “these have been written so that you would believe that Jesus is the Christ, the Son of God, and so that believing, you would have life in his name” ([20:30–31](../20/30.md)).

### What do the words “remain,” “reside,” and “abide” mean in the Gospel of John?

John often used the words “remain,” “reside”, and “abide” as metaphors. John spoke of a believer becoming more faithful to Jesus and knowing Jesus better as if Jesus’ word “remained” in the believer. John also spoke of someone being spiritually joined to someone else as if the person “remained” in the other person. Christians are said to “remain” in Christ and in God. The Father is said to “remain” in the Son, and the Son is said to “remain” in the Father. The Son is said to “remain” in believers. The Holy Spirit is also said to “remain” in the believers.

Many translators will find it impossible to represent these ideas in their languages in exactly the same way. For example, Jesus intended to express the idea of the Christian being spiritually together with him when he said, “He who eats my flesh and drinks my blood remains in me, and I in him” ([6:56](../06/56.md)). The UST uses the idea of “will be united with me, and I will be united with them.” But translators may have to find other ways of expressing the idea.

In the passage, “my words remain in you” ([15:7](../15/07.md)), the UST expresses this idea as, “obey what I have taught you.” Translators may find it possible to use this translation as a model.

### What is double meaning in the Gospel of John?

John occasionally used words or phrases that could have two meanings (double entendre) in the language he originally wrote this Gospel in. For example, the phrase translated “born again” in the ULT could also mean “born from above” ([3:3](../03/03.md), [7](../03/07.md)). In such cases, you may want to choose one meaning and put the other meaning in a footnote.

### What are the major issues in the text of the Gospel of John?

The following verses are found in older versions of the Bible but are not included in most modern versions. Translators are advised not to translate these verses. However, if there are older versions of the Bible in the translators’ region that include these verses, the translators can include them. If they are translated, they should be put inside square brackets (\\[\\]) to indicate that they were probably not originally in John’s Gospel.

* “waiting for the moving of the water. For an angel of the Lord went down into the pool and stirred up the water at certain times, and whoever then first stepped in after the water was stirred was healed from whatever disease he suffered from.” (5:3-4)
* “going through the midst of them, and so passed by” ([8:59](../08/59.md))

The following passage is included in most older and modern versions of the Bible. But it is not in the earliest copies of the Bible. Translators are advised to translate this passage. It should be put inside of square brackets (\\[\\]) to indicate that it may not have been original to John’s Gospel.

* The story of the adulterous woman ([7:53](../07/53.md)–[8:11](../08/11.md))

(See: [[rc://en/ta/man/translate/translate-textvariants]]) +JHN 1 intro k29b 0 # John 1 General Notes

## Structure and formatting

1. Jesus is God (1:1–5)
2. John the Baptist was Jesus’ witness (1:6–8)
3. Summary of Jesus’ ministry on Earth (1:9–13)
4. Jesus is God in the flesh (1:14–18)
5. John the Baptist prepares the way for Jesus (1:19–34)
6. Jesus meets Andrew, Peter, Philip, and Nathaniel (1:35–51)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry in [1:23](../01/23.md), which are words from the Old Testament.

## Special concepts in this chapter

### “The Word”

John uses the phrase “the Word” to refer to Jesus ([1:1](../01/01.md), [14](../01/14.md)). John is saying that God’s most important message to all people is actually Jesus, a person with a physical body. (See: [[rc://en/tw/dict/bible/kt/wordofgod]])

### Light and Darkness

In [1:4–9](../01/04.md), John uses an extended metaphor in which light represents what is true and good and darkness represents what is false and evil. John applies that light metaphor to Jesus in order to show that Jesus is God’s truth and goodness displayed in a human body. (See: [[rc://en/tw/dict/bible/kt/righteous]])

### “Children of God”

People are sometimes described as “children of God” because God created them. However, John uses this expression in a different sense in this chapter. He uses it to describe people who have entered into a father-child relationship with God by putting their faith and trust in Jesus. God indeed created all people, but people can only become children of God in this sense by believing in Jesus. “Children” in this usage does not refer to those who are young, but only to the relationship that people have at any age to their father. (See: [[rc://en/tw/dict/bible/kt/believe]])

## Important figures of speech in this chapter

### Metaphors

John uses the metaphors of light and darkness and of “the Word” to tell the reader that he will be writing more about good and evil and about what God wants to tell people through Jesus. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### “In the beginning”

Some languages and cultures speak of the world as if it has always existed, as if it had no beginning. But “very long ago” is different from “in the beginning,” and you need to be sure that your translation communicates correctly.

### “Son of Man”

Jesus refers to himself as the “Son of Man” in this chapter ([1:51](../01/51.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) +JHN 1 1 er9g figs-explicit ἐν ἀρχῇ ἦν 1 In the beginning This phrase refers to the very earliest time before God created the heavens and the earth. It does not refer to time in the distant past. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “Before the beginning of the universe there was” or “Before the universe began there was” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 1 1 z59q figs-explicit ὁ λόγος, καὶ ὁ λόγος…καὶ Θεὸς ἦν ὁ λόγος 1 the Word Here, **the Word** refers to Jesus. It does not refer to a spoken word. ULT indicates this by capitalizing **Word** to indicate that this is a title for Jesus. Use whatever convention your language uses to indicate that this is a name. If “word” is feminine in your language, it could be translated as “the one who is called the Word.” Alternate translation: “Jesus, who is the Word, and Jesus … and Jesus was God” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 1 2 u6xx writing-pronouns οὗτος 1 **He** here refers to Jesus, whom John has called “the Word” in the previous verse. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “Jesus” or “the Word” (See: [[rc://en/ta/man/translate/writing-pronouns]]) JHN 1 2 k8cf ἐν ἀρχῇ 1 Here, this phrase refers to the very earliest time before God created the heavens and the earth. See how you translated this phrase in verse [1](../01/01.md). Alternate translation: “before the beginning of the universe” or “before the universe began” @@ -206,7 +206,7 @@ JHN 1 51 yuye figs-you λέγω ὑμῖν 1 Jesus is using the plural form of JHN 1 51 s28k figs-explicit ὄψεσθε τὸν οὐρανὸν ἀνεῳγότα, καὶ τοὺς ἀγγέλους τοῦ Θεοῦ ἀναβαίνοντας καὶ καταβαίνοντας 1 Here, Jesus refers to an event described in the Book of Genesis. While fleeing from his brother, Jacob had a dream in which he saw angels descending from and ascending to heaven. If it would be helpful to your readers who may not be familiar with the story, you could say this explicitly. Alternate translation: “just as Jacob saw in his vision, you will see heaven opened, and the angels of God ascending and descending” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 1 51 ahj4 figs-123person τὸν Υἱὸν τοῦ Ἀνθρώπου 1 Jesus is referring to himself in the third person. If your readers would misunderstand this, you could translate this in the first person, as in the UST. (See: [[rc://en/ta/man/translate/figs-123person]]) JHN 1 51 z4a7 figs-explicit τὸν Υἱὸν τοῦ Ἀνθρώπου 1 The title **Son of Man** is equivalent to “Messiah.” Jesus uses it to claim that role subtly and implicitly. You may want to translate this title directly into your language. On the other hand, if you think it would be helpful to your readers, you could state what it means. See the discussion of this phrase in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “the Messiah” (See: [[rc://en/ta/man/translate/figs-explicit]]) -JHN 2 intro jav2 0 # John 2 General Notes\n\n## Structure and formatting\n\n1. Jesus’ first sign: he turns water into wine (2:1–12)\n2. Jesus causes controversy in the Temple (2:13–22)\n3. Jesus’ ministry in Jerusalem at Passover (2:23–25)\n\n## Special concepts in this chapter\n\n### Wine\n\nThe Jews drank wine at many meals and especially when they were celebrating special events. They did not believe that it was a sin to drink wine.\n\n### Driving out the money changers\n\nJesus drove the money changers out of the temple to show that he had authority over the temple and over all of Israel. As the Son of God, it was his Father’s temple that was being used inappropriately for making money. Therefore, he had the authority to drive out those who were misusing the temple.\n\n### “He knew what was in man”\n\nJesus knew what other people were thinking only because he is the Son of Man and the Son of God. Because he is the Son of God, he has supernatural insight into what other people were thinking and could correctly judge their intentions.\n\n## Other possible translation difficulties in this chapter\n\n### “His disciples remembered”\n\nJohn used this phrase to stop telling the main historical narrative and to tell about something that happened much later. The Jewish authorities spoke to Jesus right after he scolded the sellers in the temple in ([2:16](../02/16.md)). Jesus’ disciples remembered what the prophet had written long ago and that Jesus was talking about the temple of his body after Jesus became alive again ([2:17](../02/17.md) and [2:22](../02/22.md)). +JHN 2 intro jav2 0 # John 2 General Notes

## Structure and formatting

1. Jesus’ first sign: he turns water into wine (2:1–12)
2. Jesus causes controversy in the Temple (2:13–22)
3. Jesus’ ministry in Jerusalem at Passover (2:23–25)

## Special concepts in this chapter

### Wine

The Jews drank wine at many meals and especially when they were celebrating special events. They did not believe that it was a sin to drink wine.

### Driving out the money changers

Jesus drove the money changers out of the temple to show that he had authority over the temple and over all of Israel. As the Son of God, it was his Father’s temple that was being used inappropriately for making money. Therefore, he had the authority to drive out those who were misusing the temple.

### “He knew what was in man”

Jesus knew what other people were thinking only because he is the Son of Man and the Son of God. Because he is the Son of God, he has supernatural insight into what other people were thinking and could correctly judge their intentions.

## Other possible translation difficulties in this chapter

### “His disciples remembered”

John used this phrase to stop telling the main historical narrative and to tell about something that happened much later. The Jewish authorities spoke to Jesus right after he scolded the sellers in the temple in ([2:16](../02/16.md)). Jesus’ disciples remembered what the prophet had written long ago and that Jesus was talking about the temple of his body after Jesus became alive again ([2:17](../02/17.md) and [2:22](../02/22.md)). JHN 2 1 rl16 writing-background 0 Jesus and his disciples were invited to a wedding. This verse gives background information about the setting of the story. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 2 1 vw9e writing-newevent τῇ ἡμέρᾳ τῇ τρίτῃ 1 Three days later This phrase introduces a new event. The **third day** could refer to: (1) the third day from when Jesus called Philip and Nathaniel to follow him in [1:43](../01/43.md). According to the Jewish way of counting days, the first day would have been the day in [1:43](../01/43.md), making **the third day** occur two days afterward. Alternate translation: “two days after Jesus called Philip and Nathaniel” (2) the day after Jesus called Philip and Nathaniel to follow him in [1:43](../01/43.md). In this case, the first day would have occurred in [1:35](../01/35.md) and the second day in [1:43](../01/43.md). Alternate translation: “on the day after Jesus called Philip and Nathaniel” (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 2 1 po3t translate-names Κανὰ 1 **Cana** is the name of a town in the region of Galilee. (See: [[rc://en/ta/man/translate/translate-names]]) @@ -248,7 +248,7 @@ JHN 2 15 x6et grammar-connect-logic-result καὶ 1 So Here John is telling his JHN 2 15 nn6y writing-pronouns πάντας 1 Here, **them all** refers to the people selling the animals and the money changers. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “all the sellers and money changers” (See: [[rc://en/ta/man/translate/writing-pronouns]]) JHN 2 16 h6qy figs-explicit τὸν οἶκον τοῦ πατρός μου οἶκον ἐμπορίου 1 the house of my Father Jesus uses **the house of my Father** to refer to the temple. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “the house of my Father, which is the temple, a house of commerce” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 2 16 grg3 guidelines-sonofgodprinciples τοῦ πατρός μου 1 my Father **Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) -JHN 2 17 c2pu figs-activepassive γεγραμμένον ἐστίν 1 it was written If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone had written” (See: [[rc://en/ta/man/translate/figs-activepassive]]) +JHN 2 17 c2pu figs-activepassive γεγραμμένον ἐστίν 1 it was written If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “someone had written” (See: [[rc://en/ta/man/translate/figs-activepassive]]) JHN 2 17 q91v writing-quotations γεγραμμένον ἐστίν 1 Here John uses **it is written** to introduce a quotation from an Old Testament book ([Psalm 69:9](../../psa/69/09.md)). If your readers would misunderstand this, you could use a comparable phrase that indicates that John is quoting from an important text. Alternate translation: “it had been written in the scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) JHN 2 17 jp55 figs-quotemarks ὁ ζῆλος τοῦ οἴκου σου καταφάγεταί με 1 This sentence is a quotation from [Psalm 69:9](../../psa/69/09.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) JHN 4 31 mgs7 writing-quotations ἠρώτων αὐτὸν οἱ μαθηταὶ λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “ the disciples were urging him, and they said” (See: [[rc://en/ta/man/translate/writing-quotations]]) @@ -275,7 +275,7 @@ JHN 2 24 cm49 οὐκ ἐπίστευεν αὑτὸν αὐτοῖς 1 Althou JHN 2 24 f2n7 figs-gendernotations τὸ αὐτὸν γινώσκειν πάντας 1 Although the word **men** is masculine, John is using the word here in a generic sense that includes both men and women. Alternate translation: “he knew all people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) JHN 2 25 et23 figs-gendernotations περὶ τοῦ ἀνθρώπου…τί ἦν ἐν τῷ ἀνθρώπῳ 1 about man, for he knew what was in man Although both instances of the word **man** are masculine, John is using the word here in a generic sense that includes both men and women. Alternate translation: “about mankind … what was in mankind” or “about people … what was in people” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) JHN 2 25 lxro figs-explicit τί ἦν ἐν τῷ ἀνθρώπῳ 1 This refers to the inner thoughts and desires of people, which some cultures refer to as “the heart.” (See the discussion of this in the General Notes to this chapter.) If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “what people think” or “the thoughts and desires people have” (See: [[rc://en/ta/man/translate/figs-explicit]]) -JHN 3 intro i7a7 0 # John 3 General Notes\n\n## Structure and formatting\n\n1. Jesus teaches Nicodemus about being born again (3:1–21)\n2. John the Baptist testifies about Jesus (3:22–36)\n\n## Special concepts in this chapter\n\n### Light and Darkness\n\nThe Bible often speaks of unrighteous people, people who do not do what pleases God, as if they were walking around in darkness. It speaks of light as if it were what enables those sinful people to become righteous, to understand what they are doing wrong, and to begin to obey God. (See: [[rc://en/tw/dict/bible/kt/righteous]])\n\n### The kingdom of God\n\nThe kingdom of God is a concept that is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when Jesus returns and rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is God ruling and people embracing God’s rule over their lives. (See: [[rc://en/tw/dict/bible/kt/kingdomofgod]])\n\n### Born again\n\nA major idea in this chapter is the spiritual new birth that Jesus says is necessary in order for someone to enter the kingdom of God [3:3–8](../03/03.md). Jesus also uses the following expressions to refer to being born again: “born from water and the Spirit” ([3:4](../03/04.md)) and “born from the Spirit” ([3:6,8](../03/06.md)). (See: [[rc://en/tw/dict/bible/kt/bornagain]])\n\n## Possible translation difficulties in this chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” twice in this chapter ([3:13–14](../03/13.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) +JHN 3 intro i7a7 0 # John 3 General Notes

## Structure and formatting

1. Jesus teaches Nicodemus about being born again (3:1–21)
2. John the Baptist testifies about Jesus (3:22–36)

## Special concepts in this chapter

### Light and Darkness

The Bible often speaks of unrighteous people, people who do not do what pleases God, as if they were walking around in darkness. It speaks of light as if it were what enables those sinful people to become righteous, to understand what they are doing wrong, and to begin to obey God. (See: [[rc://en/tw/dict/bible/kt/righteous]])

### The kingdom of God

The kingdom of God is a concept that is very rich in meaning. It includes the idea of eternal life in the presence of God, but it also includes the idea of what the earth will be like in the future when Jesus returns and rules everything, and the idea of life on earth right now, when and where God’s wishes are carried out fully. The unifying concept behind all of these ideas is God ruling and people embracing God’s rule over their lives. (See: [[rc://en/tw/dict/bible/kt/kingdomofgod]])

### Born again

A major idea in this chapter is the spiritual new birth that Jesus says is necessary in order for someone to enter the kingdom of God [3:3–8](../03/03.md). Jesus also uses the following expressions to refer to being born again: “born from water and the Spirit” ([3:4](../03/04.md)) and “born from the Spirit” ([3:6,8](../03/06.md)). (See: [[rc://en/tw/dict/bible/kt/bornagain]])

## Possible translation difficulties in this chapter

### “Son of Man”

Jesus refers to himself as the “Son of Man” twice in this chapter ([3:13–14](../03/13.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) JHN 3 1 yl6f writing-newevent δὲ 1 **Now** here introduces a new event that happened some time after the events the story has just related in the previous chapter. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 3 1 s9p9 writing-participants ἦν…ἄνθρωπος ἐκ τῶν Φαρισαίων, Νικόδημος ὄνομα αὐτῷ, 1 Now Here, **there was a man** is used to introduce Nicodemus as a new character in the story. Use the natural form in your language for introducing a new character. The phrase **from the Pharisees** identifies him as member of a strict Jewish religious sect. Alternate translation: “there was a man named Nicodemus, who was a member of a strict Jewish religious group” (See: [[rc://en/ta/man/translate/writing-participants]]) JHN 3 1 fz6f figs-explicit ἄρχων τῶν Ἰουδαίων 1 This phrase means that Nicodemus was a member of the Jewish religious leadership, specifically the Jewish council called the Sanhedrin which made decisions about Jewish law. (See: [[rc://en/tw/dict/bible/other/council]]) If it would be helpful in your language, you could say this explicitly. Alternate translation: “a member of the Jewish ruling council” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -420,7 +420,7 @@ JHN 3 36 joql ὁ…ἀπειθῶν 2 The word translated **disobeys** can al JHN 3 36 ni86 figs-metaphor οὐκ ὄψεται ζωήν 1 John the Baptist uses **see** metaphorically to refer to experiencing or participating in something. If your readers would misunderstand this, you could say the meaning plainly. Alternate translation: “will not experience life” (See: [[rc://en/ta/man/translate/figs-metaphor]]) JHN 3 36 pzf5 figs-explicit οὐκ ὄψεται ζωήν 1 Here, **life** refers to eternal life, as indicated by the previous clause. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “will not see eternal life” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 3 36 zy7u figs-abstractnouns ἡ ὀργὴ τοῦ Θεοῦ μένει ἐπ’ αὐτόν 1 the wrath of God stays on him If your language does not use an abstract noun for the idea of **wrath**, you could express the same idea in another way. Alternate translation: “God will continue to be angry against him” (See: [[rc://en/ta/man/translate/figs-abstractnouns]]) -JHN 4 intro j1hv 0 # John 4 General Notes\n\n## Structure and formatting\n\n1. Jesus leaves Judea for Galilee (4:1–6)\n2. Jesus meets a Samaritan woman (4:7–14)\n3. Jesus teaches the Samaritan woman about worship (4:15–26)\n4. Jesus teaches his disciples about evangelism (4:27–38)\n5. Jesus’ ministry in Samaria (4:39–42)\n6. Jesus goes to Galilee (4:43–45)\n7. Jesus’ second sign: he heals an official’s son (4:46–54)\n\n[John 4:7–38](../04/07.md) forms one story centered on the teaching of Jesus as the “living water” who gives eternal life to all who believe in him. (See: [[rc://en/tw/dict/bible/kt/believe]])\n\n## Special concepts in this chapter\n\n### “It was necessary for him to pass through Samaria”\n\nJews avoided traveling through the region of Samaria because Jews and Samaritans were longtime enemies who hated each other. So Jesus did what most Jews did not want to do. (See: [[rc://en/tw/dict/bible/names/samaria]])\n\n### “an hour is coming”\n\nJesus used these words to begin prophecies about events that could be shorter or longer than sixty minutes. In such instances, “hour” refers to a point in time when something happens, not a set length of time. For example, “an hour … when the true worshipers will worship the Father in spirit and truth” refers to the point in time when people begin to do so ([4:23](../04/23.md)).\n\n### The proper place of worship\n\nLong before Jesus came to earth, the Samaritan people had broken the law of Moses by setting up their own temple on Mount Gerizim ([4:20](../04/20.md)). Jesus explained to the Samaritan woman that in the near future it would no longer be important where people worshiped ([4:21–24](../04/21.md)).\n\n### Harvest\n\nHarvest refers to the time when people go out to get the food they have planted so they can bring it to their houses and eat it. Jesus used this as a metaphor to teach his followers that they need to go and tell other people about Jesus so those people can be part of God’s kingdom. (See: [[rc://en/tw/dict/bible/kt/faith]])\n\n### “The Samaritan woman”\n\nJohn probably told this story to show the difference between the Samaritan woman, who believed, and the Jews, who did not believe and would later kill Jesus. (See: [[rc://en/tw/dict/bible/kt/believe]])\n\n## Other possible translation difficulties in this chapter\n\n### “in spirit and truth”\n\nThe people who truly know who God is and enjoy worshiping him for who the Bible says he is are the ones who truly please him. The place where they worship him is not important. +JHN 4 intro j1hv 0 # John 4 General Notes

## Structure and formatting

1. Jesus leaves Judea for Galilee (4:1–6)
2. Jesus meets a Samaritan woman (4:7–14)
3. Jesus teaches the Samaritan woman about worship (4:15–26)
4. Jesus teaches his disciples about evangelism (4:27–38)
5. Jesus’ ministry in Samaria (4:39–42)
6. Jesus goes to Galilee (4:43–45)
7. Jesus’ second sign: he heals an official’s son (4:46–54)

[John 4:7–38](../04/07.md) forms one story centered on the teaching of Jesus as the “living water” who gives eternal life to all who believe in him. (See: [[rc://en/tw/dict/bible/kt/believe]])

## Special concepts in this chapter

### “It was necessary for him to pass through Samaria”

Jews avoided traveling through the region of Samaria because Jews and Samaritans were longtime enemies who hated each other. So Jesus did what most Jews did not want to do. (See: [[rc://en/tw/dict/bible/names/samaria]])

### “an hour is coming”

Jesus used these words to begin prophecies about events that could be shorter or longer than sixty minutes. In such instances, “hour” refers to a point in time when something happens, not a set length of time. For example, “an hour … when the true worshipers will worship the Father in spirit and truth” refers to the point in time when people begin to do so ([4:23](../04/23.md)).

### The proper place of worship

Long before Jesus came to earth, the Samaritan people had broken the law of Moses by setting up their own temple on Mount Gerizim ([4:20](../04/20.md)). Jesus explained to the Samaritan woman that in the near future it would no longer be important where people worshiped ([4:21–24](../04/21.md)).

### Harvest

Harvest refers to the time when people go out to get the food they have planted so they can bring it to their houses and eat it. Jesus used this as a metaphor to teach his followers that they need to go and tell other people about Jesus so those people can be part of God’s kingdom. (See: [[rc://en/tw/dict/bible/kt/faith]])

### “The Samaritan woman”

John probably told this story to show the difference between the Samaritan woman, who believed, and the Jews, who did not believe and would later kill Jesus. (See: [[rc://en/tw/dict/bible/kt/believe]])

## Other possible translation difficulties in this chapter

### “in spirit and truth”

The people who truly know who God is and enjoy worshiping him for who the Bible says he is are the ones who truly please him. The place where they worship him is not important. JHN 4 1 jum6 writing-background 0 [Verses 1–6](../04/01.md) give the background to the next event, which is Jesus’ conversation with a Samaritan woman. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 4 1 ci4n 0 Connecting Statement: John 4:1–3 is one long sentence. It may be necessary in your language to divide this long sentence into several shorter sentences. JHN 4 1 b1vc figs-infostructure ὡς οὖν ἔγνω ὁ Ἰησοῦς ὅτι ἤκουσαν οἱ Φαρισαῖοι, ὅτι Ἰησοῦς πλείονας μαθητὰς ποιεῖ καὶ βαπτίζει ἢ Ἰωάννης 1 Now when Jesus knew that the Pharisees had heard that he was making and baptizing more disciples than John If it would be natural in your language, you could change the order of these phrases. Alternate translation: “Now Jesus was making and baptizing more disciples than John. When he knew that the Pharisees had heard that he was doing this” (See: [[rc://en/ta/man/translate/figs-infostructure]]) @@ -569,7 +569,7 @@ JHN 4 53 qek2 figs-quotations εἶπεν αὐτῷ ὁ Ἰησοῦς, ὁ υ JHN 4 53 jhg4 figs-rpronouns ἐπίστευσεν αὐτὸς 1 So he himself and his whole household believed John uses the word **himself** to emphasize the importance of this event. Use a way that is natural in your language to indicate this emphasis. Alternate translation: “that same royal official … believed” (See: [[rc://en/ta/man/translate/figs-rpronouns]]) JHN 4 54 k5x6 τοῦτο δὲ πάλιν δεύτερον σημεῖον ἐποίησεν ὁ Ἰησοῦς 1 sign This verse is a comment about the events described in [4:46–53](../04/46.md). John wrote much about the miraculous signs Jesus did. This is the second of those signs. Alternate translation: “That was the second sign Jesus did” JHN 4 54 jvfs σημεῖον 1 See how you translated this term in [2:11](../02/11.md). See also the discussion of signs in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracle” -JHN 5 intro qe17 0 # John 5 General Notes\n\n## Structure and formatting\n\n1. Jesus’ third sign: he heals a paralyzed man (5:1–9)\n2. Jewish leaders oppose Jesus’ ministry (5:10–18)\n3. Jesus says he is equal with God (5:19–30)\n4. Jesus’ witnesses are John the Baptist, Jesus’ works, God, and the Scriptures (5:31–47)\n\n## Special concepts in this chapter\n\n### Healing water\n\nMany of the Jews believed that God would heal people who got into some of the pools in Jerusalem when the waters were “stirred up.” The man Jesus healed in this chapter was one of those people ([5:2–7](../05/02.md)).\n\n### Testimony\n\nIn the Bible, a testimony is what one person says about another person. What a person says about himself is not as important as what other people say about that person. In this chapter, Jesus tells the Jews that God had told them who Jesus was, so he did not need to tell them who he was ([5:34–37](../05/34.md)). This was because God had told the writers of the Old Testament what his Messiah would do, and Jesus had done everything they had written that he would do ([5:44–47](../05/44.md)).\n\n### The resurrection of life and the resurrection of judgment\n\nIn this chapter, Jesus mentions two resurrections, the resurrection of life and the resurrection of judgment ([5:28–29](../05/28.md)). Regarding the resurrection of life, God will make some people alive again and they will live with him forever because he gives them his grace. Regarding the resurrection of judgment, God will make some people alive again and they will live apart from him forever because he will treat them justly.\n\n## Other possible translation difficulties in this chapter\n\n### The Son, the Son of God, and the Son of Man\n\nJesus refers to himself in this chapter as the “Son” ([5:19](../05/19.md)), the “Son of God” ([5:25](../05/25.md)), and the “Son of Man” ([5:27](../05/27.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://en/ta/man/translate/figs-123person]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([5:27](../05/27.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) +JHN 5 intro qe17 0 # John 5 General Notes

## Structure and formatting

1. Jesus’ third sign: he heals a paralyzed man (5:1–9)
2. Jewish leaders oppose Jesus’ ministry (5:10–18)
3. Jesus says he is equal with God (5:19–30)
4. Jesus’ witnesses are John the Baptist, Jesus’ works, God, and the Scriptures (5:31–47)

## Special concepts in this chapter

### Healing water

Many of the Jews believed that God would heal people who got into some of the pools in Jerusalem when the waters were “stirred up.” The man Jesus healed in this chapter was one of those people ([5:2–7](../05/02.md)).

### Testimony

In the Bible, a testimony is what one person says about another person. What a person says about himself is not as important as what other people say about that person. In this chapter, Jesus tells the Jews that God had told them who Jesus was, so he did not need to tell them who he was ([5:34–37](../05/34.md)). This was because God had told the writers of the Old Testament what his Messiah would do, and Jesus had done everything they had written that he would do ([5:44–47](../05/44.md)).

### The resurrection of life and the resurrection of judgment

In this chapter, Jesus mentions two resurrections, the resurrection of life and the resurrection of judgment ([5:28–29](../05/28.md)). Regarding the resurrection of life, God will make some people alive again and they will live with him forever because he gives them his grace. Regarding the resurrection of judgment, God will make some people alive again and they will live apart from him forever because he will treat them justly.

## Other possible translation difficulties in this chapter

### The Son, the Son of God, and the Son of Man

Jesus refers to himself in this chapter as the “Son” ([5:19](../05/19.md)), the “Son of God” ([5:25](../05/25.md)), and the “Son of Man” ([5:27](../05/27.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. (See: [[rc://en/ta/man/translate/figs-123person]])

### “Son of Man”

Jesus refers to himself as the “Son of Man” in this chapter ([5:27](../05/27.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) JHN 5 1 urn9 writing-background 0 [Verses 1–4](../05/01.md) give background information about the setting of the story. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 5 1 ea65 writing-newevent μετὰ ταῦτα 1 After this This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 5 1 z4th ἀνέβη…εἰς Ἱεροσόλυμα 1 went up to Jerusalem **Jerusalem** is located on the top of a hill. Therefore, roads to **Jerusalem** went **up**. If your language has a different word for going up a hill than for walking on level ground or going down a gill, you should use it here. @@ -709,7 +709,7 @@ JHN 5 46 m9sq grammar-connect-condition-contrary εἰ 1 John records Jesus mak JHN 5 47 kxa6 grammar-connect-condition-fact εἰ…οὐ πιστεύετε 1 John records Jesus speaking as if this were a hypothetical possibility, but he means that it is actually true. If your language does not state something as a condition if it is certain or true, and if your readers might misunderstand and think that what Jesus is saying is not certain, then you can translate his words as an affirmative statement. Alternate translation: “Since you do not believe” (See: [[rc://en/ta/man/translate/grammar-connect-condition-fact]]) JHN 5 47 b8dd figs-rquestion πῶς τοῖς ἐμοῖς ῥήμασιν πιστεύσετε? 1 If you do not believe his writings, how are you going to believe my words? Jesus is using the question form for emphasis. If your readers would misunderstand this, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “you will certainly never believe my words!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) JHN 5 47 x7h9 figs-metonymy τοῖς ἐμοῖς ῥήμασιν 1 my words Here, **words** refers to what Jesus said to these Jewish leaders. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “what I have told you” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -JHN 6 intro xe4t 0 # John 6 General Notes\n\n## Structure and formatting\n\n1. Jesus’ fourth sign: Jesus feeds a large crowd (6:1–14)\n2. Jesus’ fifth sign: Jesus walks on the Sea of Galilee (6:15–21)\n3. Jesus says he is the bread of life (6:22–71)\n\n## Special concepts in this chapter\n\n### King\n\nThe king of any nation was the richest and most powerful person in that nation. The people wanted Jesus to be their king because he gave them food. They thought he would make the Jews into the richest and most powerful nation in the world. They did not understand that Jesus came to die so God could forgive his people’s sins and that the world would persecute his people.\n\n## Important metaphors in this chapter\n\n### Bread\n\nBread was the most common and important food in Jesus’ day, so the word “bread” was their general word for “food.” It is often difficult to translate the word “bread” into the languages of people who do not eat bread because the general word for food in some languages refers to food that did not exist in Jesus’ culture. Jesus used the word “bread” to refer to himself. He wanted them to understand that they need him so they can have eternal life, just as people need food to sustain physical life. (See: [[rc://en/ta/man/translate/figs-metaphor]] and [[rc://en/ta/man/translate/figs-synecdoche]])\n\n### Eating the flesh and drinking the blood\n\nWhen Jesus said, “unless you would eat the flesh of the Son of Man and would drink his blood, you do not have life in yourselves,” he was speaking figuratively of believing in his sacrificial death on the cross for the forgiveness of sins. He also knew that before he died he would tell his followers to commemorate this sacrifice by eating bread and drinking wine. In the event this chapter describes, he expected that his hearers would understand that he was using a metaphor but would not understand what the metaphor referred to. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/blood]])\n\n## Other possible translation difficulties in this chapter\n\n### Parenthetical Ideas\n\nSeveral times in this passage, John explains something or gives the reader some background information to better understand the story. These explanations are intended to give the reader some additional knowledge without interrupting the flow of the narrative. This information is placed inside parentheses.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) +JHN 6 intro xe4t 0 # John 6 General Notes

## Structure and formatting

1. Jesus’ fourth sign: Jesus feeds a large crowd (6:1–14)
2. Jesus’ fifth sign: Jesus walks on the Sea of Galilee (6:15–21)
3. Jesus says he is the bread of life (6:22–71)

## Special concepts in this chapter

### King

The king of any nation was the richest and most powerful person in that nation. The people wanted Jesus to be their king because he gave them food. They thought he would make the Jews into the richest and most powerful nation in the world. They did not understand that Jesus came to die so God could forgive his people’s sins and that the world would persecute his people.

## Important metaphors in this chapter

### Bread

Bread was the most common and important food in Jesus’ day, so the word “bread” was their general word for “food.” It is often difficult to translate the word “bread” into the languages of people who do not eat bread because the general word for food in some languages refers to food that did not exist in Jesus’ culture. Jesus used the word “bread” to refer to himself. He wanted them to understand that they need him so they can have eternal life, just as people need food to sustain physical life. (See: [[rc://en/ta/man/translate/figs-metaphor]] and [[rc://en/ta/man/translate/figs-synecdoche]])

### Eating the flesh and drinking the blood

When Jesus said, “unless you would eat the flesh of the Son of Man and would drink his blood, you do not have life in yourselves,” he was speaking figuratively of believing in his sacrificial death on the cross for the forgiveness of sins. He also knew that before he died he would tell his followers to commemorate this sacrifice by eating bread and drinking wine. In the event this chapter describes, he expected that his hearers would understand that he was using a metaphor but would not understand what the metaphor referred to. (See: [[rc://en/tw/dict/bible/kt/flesh]] and [[rc://en/tw/dict/bible/kt/blood]])

## Other possible translation difficulties in this chapter

### Parenthetical Ideas

Several times in this passage, John explains something or gives the reader some background information to better understand the story. These explanations are intended to give the reader some additional knowledge without interrupting the flow of the narrative. This information is placed inside parentheses.

### “Son of Man”

Jesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) JHN 6 1 qhj7 writing-background 0 General Information: Jesus had traveled from Jerusalem to Galilee. A crowd has followed him up a mountainside. Verses [1–4](../06/01.md) tell the setting of this part of the story. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 6 1 el4l writing-newevent μετὰ ταῦτα 1 After these things This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 6 1 z345 figs-explicit θαλάσσης τῆς Γαλιλαίας τῆς Τιβεριάδος 1 The **Sea of Galilee** was called by several names, one of which was Sea **of Tiberias**. (See: [[rc://en/tw/dict/bible/names/seaofgalilee]]) If having two different names for the same place would be confusing in your language, you could say this explicitly. Alternate translation: “of the Sea of Galilee (also known as the Sea of Tiberias)” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -952,7 +952,7 @@ JHN 6 70 jl5i figs-explicit ἐξ ὑμῶν εἷς διάβολός ἐστι JHN 6 71 z9yc writing-background 0 General Information: In this verse John provides background information about what Jesus said in the previous verse. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 6 71 joha translate-names Ἰούδαν Σίμωνος Ἰσκαριώτου 1 **Judas** and **Simon** are names of two men. This **Simon** is not the same as Simon Peter. **Iscariot** is a distinguishing term that most likely means he came from the village of Kerioth. (See: [[rc://en/ta/man/translate/translate-names]]) JHN 6 71 lttr figs-nominaladj τῶν δώδεκα 1 See how you translated **the Twelve** in verse [67](../06/67.md). (See: [[rc://en/ta/man/translate/figs-nominaladj]]) -JHN 7 intro l712 0 # John 7 General Notes\n\n## Structure and formatting\n\n1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)\n2. Jesus says his authority is from God (7:14–24)\n3. Jesus says he came from God (7:25–31)\n4. Jesus says he will return to God (7:32–36)\n5. Jesus says he is the living water (7:37–39)\n6. The people disagree about who Jesus is (7:40–44)\n7. The Jewish leaders disagree about who Jesus is (7:45–53)\n\nTranslators may wish to include a note at [verse 53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate [verses 7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.\n(See: [[rc://en/ta/man/translate/translate-textvariants]])\n\n## Special concepts in this chapter\n\n### “Believing in him”\n\nA recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://en/tw/dict/bible/kt/christ]] and [[rc://en/tw/dict/bible/kt/prophet]])\n\n### “My time has not yet come”\n\nThis phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.\n\n### “Living water”\n\nThis is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Important figures of speech in this chapter\n\n### Prophecy\n\nIn [verses 33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.\n\n### Irony\n\nNicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.\n\n## Other possible translation difficulties in this chapter\n\n### “Did not believe in him”\n\nJesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://en/tw/dict/bible/kt/believe]])\n\n### “The Jews”\n\nThis term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in [verse 2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction. +JHN 7 intro l712 0 # John 7 General Notes

## Structure and formatting

1. Jesus goes to Jerusalem for the Festival of Shelters (7:1–13)
2. Jesus says his authority is from God (7:14–24)
3. Jesus says he came from God (7:25–31)
4. Jesus says he will return to God (7:32–36)
5. Jesus says he is the living water (7:37–39)
6. The people disagree about who Jesus is (7:40–44)
7. The Jewish leaders disagree about who Jesus is (7:45–53)

Translators may wish to include a note at [verse 53](../07/53.md) to explain to the reader why they have chosen or chosen not to translate [verses 7:53–8:11](../07/53.md). These verses are not in the best and oldest ancient manuscripts. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel.
(See: [[rc://en/ta/man/translate/translate-textvariants]])

## Special concepts in this chapter

### “Believing in him”

A recurring theme in this chapter is the concept of believing Jesus to be the Messiah. Some people believed he was the Messiah while others did not. Some were willing to recognize his power and even the possibility that he was a prophet, but most were unwilling to believe that he was the Messiah. (See: [[rc://en/tw/dict/bible/kt/christ]] and [[rc://en/tw/dict/bible/kt/prophet]])

### “My time has not yet come”

This phrase and “his hour had not yet come” are used in this chapter to indicate that Jesus is in control of the events that are happening in his life.

### “Living water”

This is an important metaphor used in the New Testament to refer to the Holy Spirit. See the discussion of this metaphor in the note about “living water” for [4:10](../04/10.md). (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Important figures of speech in this chapter

### Prophecy

In [verses 33–34](../07/33.md) Jesus gives a prophecy about his return to heaven without explicitly indicating his statement as prophecy.

### Irony

Nicodemus explains to the other Pharisees that the Law requires them to hear directly from a person before making a judgment about that person. The Pharisees in turn made a judgment about Jesus without speaking to Jesus.

## Other possible translation difficulties in this chapter

### “Did not believe in him”

Jesus’ brothers did not believe that Jesus was the Messiah at the time the events in this chapter took place. (See: [[rc://en/tw/dict/bible/kt/believe]])

### “The Jews”

This term is used in two different ways in this passage. It is used specifically to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([7:1](../07/01.md), [11](../07/11.md), [13](../07/13.md), [15](../07/15.md), [35](../07/35.md)). It is also used in [verse 2](../07/02.md) to refer to Jewish people in general. The translator may wish to use the terms “Jewish leaders” and “Jewish people” to clarify this distinction. JHN 7 1 b99m writing-newevent μετὰ ταῦτα 1 After these things This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 7 1 r94g figs-synecdoche οἱ Ἰουδαῖοι 1 the Jews Here and throughout this chapter, **the Jews** refers to the Jewish leaders. Apart from one exception in [verse 2](../07/02.md), it does not refer to the Jewish people in general. See how you translated this term in [1:19](../01/19.md). Alternate translation: “the Jewish authorities” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) JHN 7 2 n2ud writing-background 0 In this verse John briefly stops telling about the events in the story in order to give background information about when the events happened. Use the natural form in your language for expressing background information. Alternate translation: “This event took place near the time of the Shelters Festival, the festival of the Jews” (See: [[rc://en/ta/man/translate/writing-background]]) @@ -1094,7 +1094,7 @@ JHN 7 52 k6pg figs-ellipsis ἐραύνησον καὶ ἴδε 1 Search and see JHN 7 52 jm59 figs-explicit προφήτης ἐκ τῆς Γαλιλαίας οὐκ ἐγείρεται 1 no prophet comes from Galilee The Jewish leaders believed that Jesus came **from Galilee** and that no **prophet** in the scriptures came **from Galilee**. Therefore, based on their reasoning Jesus could not be a **prophet**. However, what they believed was incorrect. Jesus did not originally come from Galilee, but Bethlehem in Judea. Also, the prophet Jonah came **from Galilee** ([2 Kings 14:25](../2ki/14/25.md)) and [Isaiah 9:1–7](../isa/09/01.md) said that the Messiah would be a great light rising from Galilee. If your readers might not understand what the Jewish leaders are implying, you could say it explicitly. Alternate translation: “no prophet rises up from Galilee, so this man cannot be a true prophet” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 7 52 i0im ἐγείρεται 1 Here, **rises up** means to appear. Alternate translation: “appears” JHN 7 53 s5fi translate-textvariants 0 General Information: The best early texts do not have [7:53–8:11](../07/53.md). The ULT has set them apart in square brackets ([ ]) to show that John probably did not include them in his original text. See the discussion of this textual issue in the General Notes to this chapter. (See: [[rc://en/ta/man/translate/translate-textvariants]]) -JHN 8 intro e667 0 # John 8 General Notes\n\n## Structure and formatting\n\n1. Jesus forgives the adulterous woman [8:1–11](../08/01.md)\n2. Jesus says he is the light of the world (8:12–20)\n3. Jesus says he came from above (8:21–30)\n4. Jesus says he frees people from sin (8:31–36)\n5. Jesus describes the true children of Abraham and the children of Satan (8:37–47)\n6. Jesus is greater than Abraham (8:48–59)\n\nTranslators may wish to include a note at [verse 1](../08/01.md) to explain to the reader why they have chosen to translate or to not translate [verses 8:1–11](../08/01.md). [Verses 7:53–8:11](../07/53.md) are not in the best and oldest ancient manuscripts. Those ancient texts which do have these verses also have many differences between them, which are additional evidence that these verses were not originally in the Gospel of John. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel. (See: [[rc://en/ta/man/translate/translate-textvariants]])\n\n## Special concepts in this chapter\n\n### Light and darkness\n\nGenerally in John’s Gospel, light represents what is true and good and darkness represents what is false and evil. Similar to the discussion of light in [1:4–9](../01/04.md), in [8:12](../08/12.md) Jesus applies the light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. Jesus calls himself the Light of the World because he is the one who enables people to know God’s truth and goodness. (See: [[rc://en/tw/dict/bible/other/light]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase three times in this chapter ([8:24](../08/24.md), [28](../08/28.md), [58](../08/58.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in Exodus [3:14](../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://en/tw/dict/bible/kt/yahweh]]).\n\n## Other possible translation difficulties in this chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([8:28](../08/28.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) +JHN 8 intro e667 0 # John 8 General Notes

## Structure and formatting

1. Jesus forgives the adulterous woman [8:1–11](../08/01.md)
2. Jesus says he is the light of the world (8:12–20)
3. Jesus says he came from above (8:21–30)
4. Jesus says he frees people from sin (8:31–36)
5. Jesus describes the true children of Abraham and the children of Satan (8:37–47)
6. Jesus is greater than Abraham (8:48–59)

Translators may wish to include a note at [verse 1](../08/01.md) to explain to the reader why they have chosen to translate or to not translate [verses 8:1–11](../08/01.md). [Verses 7:53–8:11](../07/53.md) are not in the best and oldest ancient manuscripts. Those ancient texts which do have these verses also have many differences between them, which are additional evidence that these verses were not originally in the Gospel of John. If the translators have chosen to translate these verses, then they will want to either put them in a footnote outside of the main text or mark them in some way, such as square brackets ([ ]), to indicate that the passage may not have originally been in John’s Gospel. (See: [[rc://en/ta/man/translate/translate-textvariants]])

## Special concepts in this chapter

### Light and darkness

Generally in John’s Gospel, light represents what is true and good and darkness represents what is false and evil. Similar to the discussion of light in [1:4–9](../01/04.md), in [8:12](../08/12.md) Jesus applies the light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. Jesus calls himself the Light of the World because he is the one who enables people to know God’s truth and goodness. (See: [[rc://en/tw/dict/bible/other/light]])

### I AM

John records Jesus saying these words as an independent phrase three times in this chapter ([8:24](../08/24.md), [28](../08/28.md), [58](../08/58.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in Exodus [3:14](../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://en/tw/dict/bible/kt/yahweh]]).

## Other possible translation difficulties in this chapter

### “Son of Man”

Jesus refers to himself as the “Son of Man” in this chapter ([8:28](../08/28.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) JHN 8 1 mkz2 translate-textvariants 0 General Information: The best early texts do not have [7:53–8:11](../07/53.md). The ULT has set them apart in square brackets ([ ]) to show that John probably did not include them in his original text. See the discussion of this textual issue in the General Notes to this chapter. (See: [[rc://en/ta/man/translate/translate-textvariants]]) JHN 8 12 m4ma writing-newevent 0 In this verse Jesus begins speaking to a crowd near the treasury in the temple some time after the events of [John 7:1–52](../07/01.md). John does not mark the beginning of this new event. (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 8 12 k5ib figs-metaphor ἐγώ εἰμι τὸ φῶς τοῦ κόσμου…ἀλλ’ ἕξει τὸ φῶς 1 I am the light of the world Here Jesus uses **light** figuratively to refer to God’s truth and goodness that are revealed to the world by Jesus. He is the embodiment of God’s truth and goodness. See the discussion of **light** and **darkness** in the General Notes to this chapter. If your readers would misunderstand this, you could use a simile. Alternate translation: “I am the one who reveals God’s truth and goodness to the world that is like a light … but will have that truth and goodness” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -1247,7 +1247,7 @@ JHN 8 58 rnw4 figs-doublet ἀμὴν, ἀμὴν, λέγω ὑμῖν 1 Truly, JHN 8 58 k4tp figs-explicit ἐγὼ εἰμί 1 I AM See how you translated this in verse [24](../08/24.md) and also see the discussion of this phrase in the General Notes for this chapter. (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 8 59 bxs5 figs-explicit ἦραν…λίθους, ἵνα βάλωσιν ἐπ’ αὐτόν 1 Then they picked up stones to throw at him The Jews opposing **Jesus** are outraged at what **Jesus** said in the previous verse. Here, John implies that they **picked up stones** in order to kill him by stoning because he had made himself equal to God (See: [[rc://en/tw/dict/bible/kt/stone]]). If it would be helpful to your readers, you could say this explicitly. Alternate translation: “they picked up stones in order to kill him because he claimed to be equal with God” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 8 59 qwe6 figs-synecdoche τοῦ ἱεροῦ 1 **Jesus** and his Jewish opponents were in the courtyard of **the temple**. See how you translated **temple** in [verse 14](../08/14.md). (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -JHN 9 intro hq31 0 # John 9 General Notes\n\n## Structure and formatting\n\n1. Jesus’ sixth sign: he heals a blind man (9:1–12)\n2. The Pharisees question the formerly blind man whom Jesus healed (9:13–34)\n3. Jesus speaks with the formerly blind man and some Pharisees (9:35–41)\n\n## Special concepts in this chapter\n\n### “Who sinned?”\n\nMany of the Jews in Jesus’ time believed that if a person was blind or deaf or crippled, it was because he, his parents, or someone else in his family had sinned. The rabbis even taught that it was possible for a baby to sin while still in the womb. This was not the teaching of the law of Moses. (See: [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])\n\n### “A sinner”\n\nThe Pharisees call some people in this chapter “sinners.” The Jewish leaders thought these people were sinful, but in reality the leaders were also sinful. This can be taken as irony. (See: [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/ta/man/translate/figs-irony]])\n\n### “He does not keep the Sabbath”\n\nThe Pharisees thought that Jesus was working, and so breaking the Sabbath, by healing the blind man. (See: [[rc://en/tw/dict/bible/kt/sabbath]])\n\n## Important metaphors in this chapter\n\n### Light and darkness\n\nThe Bible often speaks of unrighteous people, people who do not do what pleases God, as if they were walking around in darkness. It speaks of light as if it were what enables those sinful people to become righteous, to understand what they are doing wrong and begin to obey God. (See: [[rc://en/tw/dict/bible/kt/righteous]])\n\n### Seeing and being blind\n\nJesus uses the healing of the blind man as a metaphor for spiritual blindness. Just as a blind man cannot see the physical world, a man who is spiritually blind does not recognize God’s truth, which includes his sinfulness and need for salvation. The blind man in this story is first healed from his physical blindness ([9:6–7](../09/06.md)), then from his spiritual blindness ([9:38](../09/38.md)). By contrast, the Pharisees are not physically blind but are spiritually blind. Jesus calls the Pharisees blind because they have seen him do great miracles that only someone sent from God could do, but they still refuse to believe that God sent him or that they are sinners who need to repent ([9:39–40](../09/39.md)). (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([9:35](../09/35.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) +JHN 9 intro hq31 0 # John 9 General Notes

## Structure and formatting

1. Jesus’ sixth sign: he heals a blind man (9:1–12)
2. The Pharisees question the formerly blind man whom Jesus healed (9:13–34)
3. Jesus speaks with the formerly blind man and some Pharisees (9:35–41)

## Special concepts in this chapter

### “Who sinned?”

Many of the Jews in Jesus’ time believed that if a person was blind or deaf or crippled, it was because he, his parents, or someone else in his family had sinned. The rabbis even taught that it was possible for a baby to sin while still in the womb. This was not the teaching of the law of Moses. (See: [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])

### “A sinner”

The Pharisees call some people in this chapter “sinners.” The Jewish leaders thought these people were sinful, but in reality the leaders were also sinful. This can be taken as irony. (See: [[rc://en/tw/dict/bible/kt/sin]] and [[rc://en/ta/man/translate/figs-irony]])

### “He does not keep the Sabbath”

The Pharisees thought that Jesus was working, and so breaking the Sabbath, by healing the blind man. (See: [[rc://en/tw/dict/bible/kt/sabbath]])

## Important metaphors in this chapter

### Light and darkness

The Bible often speaks of unrighteous people, people who do not do what pleases God, as if they were walking around in darkness. It speaks of light as if it were what enables those sinful people to become righteous, to understand what they are doing wrong and begin to obey God. (See: [[rc://en/tw/dict/bible/kt/righteous]])

### Seeing and being blind

Jesus uses the healing of the blind man as a metaphor for spiritual blindness. Just as a blind man cannot see the physical world, a man who is spiritually blind does not recognize God’s truth, which includes his sinfulness and need for salvation. The blind man in this story is first healed from his physical blindness ([9:6–7](../09/06.md)), then from his spiritual blindness ([9:38](../09/38.md)). By contrast, the Pharisees are not physically blind but are spiritually blind. Jesus calls the Pharisees blind because they have seen him do great miracles that only someone sent from God could do, but they still refuse to believe that God sent him or that they are sinners who need to repent ([9:39–40](../09/39.md)). (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### “Son of Man”

Jesus refers to himself as the “Son of Man” in this chapter ([9:35](../09/35.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) JHN 9 1 un4h grammar-connect-words-phrases καὶ 1 Now **And** here shows that John intended for the events in this chapter to be directly connected to what Jesus said in the previous chapter. In [chapter 8](../08/01.md), Jesus said that he is the Light of the World. In this chapter, Jesus demonstrates that he is the Light of the World by giving physical sight and spiritual light to a blind man. (See: [[rc://en/ta/man/translate/grammar-connect-words-phrases]]) JHN 9 2 w44c figs-explicit τίς ἥμαρτεν, οὗτος ἢ οἱ γονεῖς αὐτοῦ, ἵνα τυφλὸς γεννηθῇ? 1 who sinned, this man or his parents … blind? This question reflects the ancient Jewish belief that sin caused illnesses and other deformities. See the discussion of this in the General Notes for this chapter. Alternate translation: “Teacher, we know that sin causes a person to be blind. Whose sin caused this man to be born blind? did this man himself sin, or was it his parents who sinned?” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 9 2 zzh8 figs-activepassive ἵνα τυφλὸς γεννηθῇ 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “so that he might be blind when his mother bore him” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -1347,7 +1347,7 @@ JHN 9 41 rh3l figs-metaphor εἰ τυφλοὶ ἦτε, οὐκ ἂν εἴχε JHN 9 41 bj0s figs-metaphor οὐκ ἂν εἴχετε ἁμαρτίαν…ἡ ἁμαρτία ὑμῶν μένει 1 If you were blind, you would have no sin In these two phrases, Jesus speaks figuratively of **sin** as if it were an object that a person could possess or that could remain with a person. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “you would not be sinful … you are still sinful” (See: [[rc://en/ta/man/translate/figs-metaphor]]) JHN 9 41 jmq7 figs-metaphor λέγετε, ὅτι βλέπομεν, ἡ ἁμαρτία ὑμῶν μένει 1 See how you translated **see** in [verse 39](../09/39.md). Alternate translation: “you say, ‘We know God’s truth,’ your sin remains” (See: [[rc://en/ta/man/translate/figs-metaphor]]) JHN 9 41 ch0y figs-quotesinquotes λέγετε, ὅτι βλέπομεν 1 If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “you say that you see” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) -JHN 10 intro e8mb 0 # John 10 General Notes\n\n## Structure and formatting\n\n1. Jesus tells the Parable of the Sheep Pen (10:1–6)\n2. Jesus says he is the gate of the sheep pen (10:7–10)\n3. Jesus says he is the Good Shepherd (10:11–18)\n4. The Jewish leaders disagree about who Jesus is (10:19–21)\n5. Jesus says he is God at the Festival of Dedication (10:22–42)\n\n## Special concepts in this chapter\n\n### Blasphemy\n\nBlasphemy is when a person claims that he is God or that God has told him to speak when God has not told him to speak. The law of Moses commanded the Israelites to kill blasphemers by throwing stones at them until they died. When Jesus said, “I and the Father are one,” the Jews thought he was blaspheming, so they picked up stones to kill him. (See: [[rc://en/tw/dict/bible/kt/blasphemy]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])\n\n## Important figures of speech in this chapter\n\n### Parable\n\nParables were short stories that Jesus told so that people who wanted to believe in him could easily understand the lesson he was trying to teach them. But people who did not want to believe in him would not be able to understand the message ([10:1–6](../10/01.md)).\n\n### Sheep\n\nJesus spoke metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. God’s people are similar to sheep in that they also are weak and do foolish things like rebelling against God. (See: [[rc://en/tw/dict/bible/other/sheep]])\n\n### Sheep pen\n\nA sheep pen was a space with a stone wall around it in which shepherds would keep their sheep. There were large sheep pens in which multiple flocks were kept, and also smaller sheep pens for a single flock. Once they were inside the sheep pen, the sheep could not run away, and animals and thieves could not easily get inside to kill or steal them. In [10:1–5](../10/01.md), Jesus uses the sheep pen as a metaphor for the people of Israel. Out of the “sheep pen” of the Jewish people, Jesus calls his first “sheep.”\n\n### Laying down and taking up life\n\nJesus speaks of his life as if it were a physical object that he could: (1) lay down on the ground, which is a metaphor for dying, or (2) pick up again, which is a metaphor for becoming alive again. +JHN 10 intro e8mb 0 # John 10 General Notes

## Structure and formatting

1. Jesus tells the Parable of the Sheep Pen (10:1–6)
2. Jesus says he is the gate of the sheep pen (10:7–10)
3. Jesus says he is the Good Shepherd (10:11–18)
4. The Jewish leaders disagree about who Jesus is (10:19–21)
5. Jesus says he is God at the Festival of Dedication (10:22–42)

## Special concepts in this chapter

### Blasphemy

Blasphemy is when a person claims that he is God or that God has told him to speak when God has not told him to speak. The law of Moses commanded the Israelites to kill blasphemers by throwing stones at them until they died. When Jesus said, “I and the Father are one,” the Jews thought he was blaspheming, so they picked up stones to kill him. (See: [[rc://en/tw/dict/bible/kt/blasphemy]] and [[rc://en/tw/dict/bible/kt/lawofmoses]])

## Important figures of speech in this chapter

### Parable

Parables were short stories that Jesus told so that people who wanted to believe in him could easily understand the lesson he was trying to teach them. But people who did not want to believe in him would not be able to understand the message ([10:1–6](../10/01.md)).

### Sheep

Jesus spoke metaphorically of people as sheep because sheep do not see well, do not think well, often walk away from those who care for them, and cannot defend themselves when other animals attack them. God’s people are similar to sheep in that they also are weak and do foolish things like rebelling against God. (See: [[rc://en/tw/dict/bible/other/sheep]])

### Sheep pen

A sheep pen was a space with a stone wall around it in which shepherds would keep their sheep. There were large sheep pens in which multiple flocks were kept, and also smaller sheep pens for a single flock. Once they were inside the sheep pen, the sheep could not run away, and animals and thieves could not easily get inside to kill or steal them. In [10:1–5](../10/01.md), Jesus uses the sheep pen as a metaphor for the people of Israel. Out of the “sheep pen” of the Jewish people, Jesus calls his first “sheep.”

### Laying down and taking up life

Jesus speaks of his life as if it were a physical object that he could: (1) lay down on the ground, which is a metaphor for dying, or (2) pick up again, which is a metaphor for becoming alive again. JHN 10 1 gzd8 figs-parables 0 General Information: In [verses 1–5](../10/01.md), Jesus speaks a parable, which he then uses for teaching purposes in [verses 7–18](../10/07.md). Here, the “shepherd” is a metaphor for Jesus and “sheep” is a metaphor for people. “His own sheep” are the people who follow Jesus, and the **thief**, **robber**, and “strangers” are the Jewish leaders, including the Pharisees, who try to deceive the people. Since Jesus does not explain the meaning of this parable here, you should not explain the metaphors within the parable itself. (See: [[rc://en/ta/man/translate/figs-parables]]) JHN 10 1 ab9x 0 Connecting Statement: In [verses 1–21](../10/01.md), Jesus continues to speak to the Pharisees whom he was speaking with at the end of the last chapter. This section continues the story which began in [9:35](../09/35.md). JHN 10 1 i3tj figs-doublet ἀμὴν, ἀμὴν, λέγω ὑμῖν 1 Truly, truly Jesus uses this phrase to emphasize the truth of the statement that follows. See how you translated this is in [1:51](../01/51.md). (See: [[rc://en/ta/man/translate/figs-doublet]]) @@ -1489,7 +1489,7 @@ JHN 10 40 wztl figs-explicit ἦν Ἰωάννης τὸ πρῶτον βαπτ JHN 10 40 f5dx figs-explicit ἔμεινεν ἐκεῖ 1 he stayed there Jesus remained on the east side of **Jordan** for a short period of time. If your language requires a length of time for **stay**, you can use a general expression. Alternate translation: “Jesus stayed there for several days” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 10 41 yfin σημεῖον 1 See how you translated this term in [2:11](../02/11.md). See also the discussion of signs in Part 3 of the General Introduction to the Gospel of John. Alternate translation: “significant miracle” JHN 10 41 gd31 writing-pronouns τούτου 1 Here, **this one** refers to Jesus. If your readers would misunderstand this, you could say this explicitly. Alternate translation: “this man, Jesus” (See: [[rc://en/ta/man/translate/writing-pronouns]]) -JHN 11 intro tks5 0 # John 11 General Notes\n\n## Structure and formatting\n\n1. Jesus returns to Judea (11:1–16)\n2. Jesus’ seventh sign: Jesus makes Lazarus become alive again (11:17–46)\n3. The Jewish leaders plan to kill Jesus (11:47–57)\n\n## Special concepts in this chapter\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one-year. Then the family would place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 38–44](../11/38.md).\n\n### Passover\n\nAfter Jesus made Lazarus become alive again, the Jewish leaders were determined to kill Jesus, so he started traveling secretly from place to place. The Pharisees knew that he would come to Jerusalem for the Passover festival because God had commanded all Jewish men to celebrate the Passover in Jerusalem. Thus they planned to catch him and kill him during Passover ([11:55–57](../11/55.md)). (See: [[rc://en/tw/dict/bible/kt/passover]])\n\n## Important figures of speech in this chapter\n\n### “Walks in the daytime” and “walks at night”\n\nIn [verses 9–10](../11/09.md) of this chapter, Jesus uses the idea of a person working in the light of day and stumbling in the darkness of night as a metaphor for his ministry on the earth. The “daytime” refers to the length of time that Jesus would do God’s work on the earth. The “night” refers to the end of his earthly ministry. This ministry would end when he “stumbled,” which refers to his death. Jesus uses this metaphor to comfort his disciples when worry they about him going to Judea ([11:8](../11/08.md)). He reassures them that, just as the daylight has a set length of time, so does his earthly ministry, and nothing can shorten that time.\n\n### “One man dies for the people”\n\nIn the law of Moses God commanded the priests to kill animals so that God would forgive the people’s sins. In this chapter, the high priest Caiaphas says, “It is better for you that one man dies for the people than that the whole nation perishes” ([11:50](../11/50.md)). He said this because he loved his “place” and “nation” ([11:48](../11/48.md)) more than he loved the God who had made Lazarus become alive again. He wanted Jesus to die so that the Romans would not destroy the temple and Jerusalem. However, God wanted Jesus to die so that he could forgive all of his people’s sins.\n\n### “The Jews”\n\nThis term is used in three different ways in this chapter. Unlike in other parts of John’s Gospel, it is used here primarily to refer to the Jewish people who were living in Judea, especially Judean friends and relatives of Lazarus. Some of these Judeans believed in Jesus and others opposed him ([11:36–37](../11/36.md)). The term is also used specifically at least once in this chapter to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([11:8](../11/08.md) and possibly [11:54](../11/54.md)). Finally, the term is used in [11:55](../11/55.md) to refer to the Jewish people in general. The translator may wish to use the terms “Judeans,” “Jewish authorities,” and “Jewish people” to clarify these distinctions.\n\n### Hypothetical situation\n\nWhen Martha and Mary said, “If you had been here, my brother would not have died,” they were speaking of a situation that could have happened but did not happen ([11:21](../11/21.md), [32](../11/32.md)). Jesus had not come, and their brother had died. +JHN 11 intro tks5 0 # John 11 General Notes

## Structure and formatting

1. Jesus returns to Judea (11:1–16)
2. Jesus’ seventh sign: Jesus makes Lazarus become alive again (11:17–46)
3. The Jewish leaders plan to kill Jesus (11:47–57)

## Special concepts in this chapter

### Ancient Jewish burial customs

According to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one-year. Then the family would place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 38–44](../11/38.md).

### Passover

After Jesus made Lazarus become alive again, the Jewish leaders were determined to kill Jesus, so he started traveling secretly from place to place. The Pharisees knew that he would come to Jerusalem for the Passover festival because God had commanded all Jewish men to celebrate the Passover in Jerusalem. Thus they planned to catch him and kill him during Passover ([11:55–57](../11/55.md)). (See: [[rc://en/tw/dict/bible/kt/passover]])

## Important figures of speech in this chapter

### “Walks in the daytime” and “walks at night”

In [verses 9–10](../11/09.md) of this chapter, Jesus uses the idea of a person working in the light of day and stumbling in the darkness of night as a metaphor for his ministry on the earth. The “daytime” refers to the length of time that Jesus would do God’s work on the earth. The “night” refers to the end of his earthly ministry. This ministry would end when he “stumbled,” which refers to his death. Jesus uses this metaphor to comfort his disciples when worry they about him going to Judea ([11:8](../11/08.md)). He reassures them that, just as the daylight has a set length of time, so does his earthly ministry, and nothing can shorten that time.

### “One man dies for the people”

In the law of Moses God commanded the priests to kill animals so that God would forgive the people’s sins. In this chapter, the high priest Caiaphas says, “It is better for you that one man dies for the people than that the whole nation perishes” ([11:50](../11/50.md)). He said this because he loved his “place” and “nation” ([11:48](../11/48.md)) more than he loved the God who had made Lazarus become alive again. He wanted Jesus to die so that the Romans would not destroy the temple and Jerusalem. However, God wanted Jesus to die so that he could forgive all of his people’s sins.

### “The Jews”

This term is used in three different ways in this chapter. Unlike in other parts of John’s Gospel, it is used here primarily to refer to the Jewish people who were living in Judea, especially Judean friends and relatives of Lazarus. Some of these Judeans believed in Jesus and others opposed him ([11:36–37](../11/36.md)). The term is also used specifically at least once in this chapter to refer to the Jewish leaders who opposed Jesus and were trying to kill him ([11:8](../11/08.md) and possibly [11:54](../11/54.md)). Finally, the term is used in [11:55](../11/55.md) to refer to the Jewish people in general. The translator may wish to use the terms “Judeans,” “Jewish authorities,” and “Jewish people” to clarify these distinctions.

### Hypothetical situation

When Martha and Mary said, “If you had been here, my brother would not have died,” they were speaking of a situation that could have happened but did not happen ([11:21](../11/21.md), [32](../11/32.md)). Jesus had not come, and their brother had died. JHN 11 1 fsf7 writing-background 0 General Information: [Verses 1–2](../11/01.md) provide background information about **Lazarus** and his sisters. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 11 1 s5im writing-participants ἦν δέ τις ἀσθενῶν Λάζαρος ἀπὸ Βηθανίας 1 This verse introduces **Lazarus** as a new character in the story. Use the natural form in your language for introducing a new character. Alternate translation: “There was a man named Lazarus, who was from Bethany and was sick” (See: [[rc://en/ta/man/translate/writing-participants]]) JHN 11 1 p19k translate-kinship Μάρθας τῆς ἀδελφῆς αὐτῆς 1 Because those who wrote Scripture usually list the names of siblings in order from oldest to youngest, the list in [verse 5](../11/05.md) suggests that **Martha** was the oldest and **Lazarus** was the youngest of the three siblings. If your language uses different words for **sister** depending on birth order, use the word for an older **sister** here. Alternate translation: “her older sister Martha” (See: [[rc://en/ta/man/translate/translate-kinship]]) @@ -1627,7 +1627,7 @@ JHN 11 56 i7en figs-idiom τί δοκεῖ ὑμῖν 1 What do you think? That JHN 11 56 p2wz figs-rquestion ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν? 1 What do you think? That he will not come to the festival? The people are using a rhetorical question here to emphasize that they do not think Jesus will **come** to the **Passover** Festival. The speakers here were wondering if Jesus would come to the festival since the Jewish leaders wanted to kill him. If you would not use a rhetorical question for this purpose in your language, you could translate these words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “He will certainly not come to the festival!” (See: [[rc://en/ta/man/translate/figs-rquestion]]) JHN 11 56 x6im figs-ellipsis ὅτι οὐ μὴ ἔλθῃ εἰς τὴν ἑορτήν? 1 The people are leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you could supply these words from the previous sentence. Alternate translation: “Does it seem to you that he will come to the festival?” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) JHN 11 57 glb6 figs-events δὲ οἱ ἀρχιερεῖς 1 Now the chief priests This event occurs before that of the previous verse. If this order might confuse your readers, you can combine these verses and put the text of this verse before the text of [verse 56](../11/56.md). Another option would be to clearly state that this verse refers to an earlier event. Alternate translation: “Earlier the chief priests” (See: [[rc://en/ta/man/translate/figs-events]]) -JHN 12 intro qzv4 0 # John 12 General Notes\n\n## Structure and formatting\n\n1. Mary pours perfume on Jesus (12:1–11)\n2. Jesus enters Jerusalem (12:12–19)\n3. Some Greeks come to Jesus (12:20–26)\n4. Jesus predicts his death (12:27–36)\n5. John explains the Jews’ rejection of Jesus (12:37–43)\n6. Jesus says that he is God (12:44–50)\n\nSome translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry sections in [12:38](../12/38.md) and [40](../12/40.md), which are quotations from the Old Testament.\n\n## Special concepts in this chapter\n\n### Mary poured perfume on Jesus’ feet\n\nThe Jews would put oil on a person’s head to make that person feel welcome and comfortable. They would also put oil on a person’s body after the person had died but before they buried the body. However, they would never think to put oil on a person’s feet, because they thought that feet were dirty.\n\n### The donkey and the colt\n\nJesus rode into Jerusalem on an animal, which was a common practice for kings. The kings of Israel in the Old Testament rode on donkeys. So by riding on a donkey Jesus was showing that he was the king of Israel.\n\n### Glory\n\nScripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. In [12:16](../12/16.md) John says that the glory of Jesus is his resurrection and possibly his return to heaven as well.\n\n## Important figures of speech in this chapter\n\n### Light and darkness\n\nIn [12:35–36, 46](../12/35.md), Jesus uses an extended metaphor in which light represents what is true and good and darkness represents what is false and evil. He applies that light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. (See: [[rc://en/tw/dict/bible/kt/righteous]])\n\n## Other possible translation difficulties in this chapter\n\n### Paradox\n\nA paradox is a true statement that appears to describe something impossible. A paradox occurs in [12:25](../12/25.md): “He who loves his life will lose it; but he who hates his life in this world will keep it for eternal life.” But in [12:26](../12/26.md) Jesus explains what it means to keep one’s life for eternal life.\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) +JHN 12 intro qzv4 0 # John 12 General Notes

## Structure and formatting

1. Mary pours perfume on Jesus (12:1–11)
2. Jesus enters Jerusalem (12:12–19)
3. Some Greeks come to Jesus (12:20–26)
4. Jesus predicts his death (12:27–36)
5. John explains the Jews’ rejection of Jesus (12:37–43)
6. Jesus says that he is God (12:44–50)

Some translations set each line of poetry farther to the right than the rest of the text to make it easier to read. The ULT does this with the poetry sections in [12:38](../12/38.md) and [40](../12/40.md), which are quotations from the Old Testament.

## Special concepts in this chapter

### Mary poured perfume on Jesus’ feet

The Jews would put oil on a person’s head to make that person feel welcome and comfortable. They would also put oil on a person’s body after the person had died but before they buried the body. However, they would never think to put oil on a person’s feet, because they thought that feet were dirty.

### The donkey and the colt

Jesus rode into Jerusalem on an animal, which was a common practice for kings. The kings of Israel in the Old Testament rode on donkeys. So by riding on a donkey Jesus was showing that he was the king of Israel.

### Glory

Scripture often speaks of God’s glory as a great, brilliant light. When people see this light, they are afraid. In [12:16](../12/16.md) John says that the glory of Jesus is his resurrection and possibly his return to heaven as well.

## Important figures of speech in this chapter

### Light and darkness

In [12:35–36, 46](../12/35.md), Jesus uses an extended metaphor in which light represents what is true and good and darkness represents what is false and evil. He applies that light metaphor to himself in order to show that he is the embodiment of God’s truth and goodness. (See: [[rc://en/tw/dict/bible/kt/righteous]])

## Other possible translation difficulties in this chapter

### Paradox

A paradox is a true statement that appears to describe something impossible. A paradox occurs in [12:25](../12/25.md): “He who loves his life will lose it; but he who hates his life in this world will keep it for eternal life.” But in [12:26](../12/26.md) Jesus explains what it means to keep one’s life for eternal life.

### “Son of Man”

Jesus refers to himself as the “Son of Man” several times in this chapter. Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) JHN 12 1 s1v2 writing-newevent οὖν…πρὸ ἓξ ἡμερῶν τοῦ Πάσχα 1 Six days before the Passover John uses this phrase to mark the beginning of a new event. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later, six days before the Passover” (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 12 1 bepc translate-names Βηθανίαν 1 See how you translated this name in [1:28](../01/28.md). (See: [[rc://en/ta/man/translate/translate-names]]) JHN 12 1 ii2v translate-names Λάζαρος 1 See how you translated this name in [11:1](../11/01.md). (See: [[rc://en/ta/man/translate/translate-names]]) @@ -1804,7 +1804,7 @@ JHN 12 49 ybm5 guidelines-sonofgodprinciples ὁ…Πατὴρ 1 Father **Father JHN 12 49 l77y figs-doublet τί εἴπω, καὶ τί λαλήσω 1 Here, **what I should speak** could refer to: (1) the manner in which Jesus **should speak**. Alternate translation: “what I should say and the manner in which I should say it” (2) the same meaning as **what I should say**, in which case the two phrases would be a doublet used for emphasis and could be combined into one clause. Alternate translation: “exactly what I should say” (See: [[rc://en/ta/man/translate/figs-doublet]]) JHN 12 50 tar2 figs-explicit οἶδα, ὅτι ἡ ἐντολὴ αὐτοῦ 1 I know that his command is eternal life Here, **his command** refers to the teachings that God commanded Jesus to speak, as mentioned in the previous verse. If it would be helpful to your readers, you could say this explicitly. Alternate translation: “I know that what he commanded me to speak” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 12 50 q9cr figs-explicit ἡ ἐντολὴ αὐτοῦ ζωὴ αἰώνιός ἐστιν 1 I know that his command is eternal life This phrase means that what God commanded Jesus to say gives **eternal life** to those who believe it. If it would be helpful to your readers, you could say the meaning explicitly. Alternate translation: “his command gives eternal life” (See: [[rc://en/ta/man/translate/figs-explicit]]) -JHN 13 intro zk68 0 # John 13 General Notes\n\n## Structure and formatting\n\n1. The Passover Meal Begins: Jesus washes his disciples’ feet (13:1–20)\n2. Jesus predicts that Judas will betray him (13:21–30)\n3. Jesus commands his disciples to love each other (13:31–35)\n4. Jesus predicts that Peter will deny him (13:36–38)\n\nThe events of this chapter are commonly referred to as the “Last Supper.” This Passover meal parallels in many ways Jesus’ sacrifice as the lamb of God. (See: [[rc://en/tw/dict/bible/kt/lordssupper]] and [[rc://en/tw/dict/bible/kt/passover]])\n\n## Special concepts in this chapter\n\n### The washing of feet\n\nPeople in the Ancient Near East thought that feet were very dirty. Only servants would wash people’s feet. The disciples did not want Jesus to wash their feet because they considered him to be their master and themselves to be his servants and it was a servant’s job to wash the feet of guests. However, Jesus wanted to show them that his disciples need to humbly serve and love each other. (See: [[rc://en/ta/man/translate/translate-symaction]])\n\n### I AM\n\nJohn records Jesus saying these words as an independent phrase one time in this chapter ([13:19](../13/19.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://en/tw/dict/bible/kt/yahweh]]).\n\n## Other possible translation difficulties in this chapter\n\n### “The disciple whom Jesus loved”\n\nThe Apostle John first referred to himself as the disciple “whom Jesus loved” in this chapter ([13:23](../13/23.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to add a first person pronoun to these references and the other references to John in ([13:23–25](../13/23.md). If your language can retain the third person references, then you may still want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/names/johntheapostle]] and [[rc://en/ta/man/translate/figs-123person]])\n\n### “Son of Man”\n\nJesus refers to himself as the “Son of Man” in this chapter ([13:31](../13/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) +JHN 13 intro zk68 0 # John 13 General Notes

## Structure and formatting

1. The Passover Meal Begins: Jesus washes his disciples’ feet (13:1–20)
2. Jesus predicts that Judas will betray him (13:21–30)
3. Jesus commands his disciples to love each other (13:31–35)
4. Jesus predicts that Peter will deny him (13:36–38)

The events of this chapter are commonly referred to as the “Last Supper.” This Passover meal parallels in many ways Jesus’ sacrifice as the lamb of God. (See: [[rc://en/tw/dict/bible/kt/lordssupper]] and [[rc://en/tw/dict/bible/kt/passover]])

## Special concepts in this chapter

### The washing of feet

People in the Ancient Near East thought that feet were very dirty. Only servants would wash people’s feet. The disciples did not want Jesus to wash their feet because they considered him to be their master and themselves to be his servants and it was a servant’s job to wash the feet of guests. However, Jesus wanted to show them that his disciples need to humbly serve and love each other. (See: [[rc://en/ta/man/translate/translate-symaction]])

### I AM

John records Jesus saying these words as an independent phrase one time in this chapter ([13:19](../13/19.md)). They stand alone as a complete sentence, and they literally translate the Hebrew expression “I AM,” by which Yahweh identified himself to Moses in [Exodus 3:14](../../exo/03/14.md). For these reasons, many people believe that when Jesus said these words he was claiming to be Yahweh. (See: [[rc://en/tw/dict/bible/kt/yahweh]]).

## Other possible translation difficulties in this chapter

### “The disciple whom Jesus loved”

The Apostle John first referred to himself as the disciple “whom Jesus loved” in this chapter ([13:23](../13/23.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to add a first person pronoun to these references and the other references to John in ([13:23–25](../13/23.md). If your language can retain the third person references, then you may still want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/names/johntheapostle]] and [[rc://en/ta/man/translate/figs-123person]])

### “Son of Man”

Jesus refers to himself as the “Son of Man” in this chapter ([13:31](../13/31.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. See the discussion of this concept in Part 3 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/kt/sonofman]] and [[rc://en/ta/man/translate/figs-123person]]) JHN 13 1 wk2k writing-background 0 General Information: It is not yet **Passover** and **Jesus** is together with his disciples for the evening meal. [Verses 1–4](../13/01.md) explain the setting of the story and give background information about Jesus and Judas. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 13 1 z4q9 figs-metonymy ἦλθεν αὐτοῦ ἡ ὥρα 1 Here, the word **hour** is used figuratively to refer to the time God had planned for Jesus to be arrested and killed. See how you translated this word in [7:30](../07/30.md). Alternate translation: “the right time to arrest him had come” (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 13 1 w7w3 guidelines-sonofgodprinciples Πατέρα 1 Father **Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) @@ -1903,7 +1903,7 @@ JHN 13 38 sp7p οὐ μὴ ἀλέκτωρ φωνήσῃ, ἕως οὗ ἀρν JHN 13 38 ef9n figs-metonymy οὐ μὴ ἀλέκτωρ φωνήσῃ, ἕως οὗ 1 the rooster will not crow before you have denied me three times Jesus is referring figuratively to a certain time of day. Roosters crow just before the sun appears in the morning. In other words, Jesus is referring to dawn. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “before another morning begins” (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 13 38 ui2h translate-unknown ἀλέκτωρ 1 A **rooster** is a bird that calls out loudly around the time the sun comes up. If your readers would not be familiar with this bird, you could use the name of a bird in your area that calls out or sings just before dawn, or you could use a general expression. Alternate translation: “the birds that sing in the morning may certainly not sing before which you will deny three times” (See: [[rc://en/ta/man/translate/translate-unknown]]) JHN 13 38 kfze figs-genericnoun ἀλέκτωρ 1 Jesus is not speaking of one particular **rooster** but of roosters in general. Alternate translation: “the roosters” or “the birds” (See: [[rc://en/ta/man/translate/figs-genericnoun]]) -JHN 14 intro kv6m 0 # John 14 General Notes\n\n## Structure and formatting\n\n1. Jesus says he is the way to the Father (14:1–14)\n2. Jesus promises that the Holy Spirit will come (14:15–31)\n\n## Special concepts in this chapter\n\n### “My Father’s house”\n\nJesus used these words to refer to heaven, where God dwells. It does not refer to any temple in Jerusalem or to a church building. (See: [[rc://en/tw/dict/bible/kt/heaven]])\n\n### The Holy Spirit\n\nJesus told his disciples that he would send the Holy Spirit to them. He called the Holy Spirit the Helper ([14:16](../14/16.md)) who is always with God’s people to help them and to speak to God for them. Jesus also calls him the Spirit of Truth ([14:17](../14/17.md)) who tells God’s people what is true about God so they know him better and serve him well. (See: [[rc://en/tw/dict/bible/kt/holyspirit]]) +JHN 14 intro kv6m 0 # John 14 General Notes

## Structure and formatting

1. Jesus says he is the way to the Father (14:1–14)
2. Jesus promises that the Holy Spirit will come (14:15–31)

## Special concepts in this chapter

### “My Father’s house”

Jesus used these words to refer to heaven, where God dwells. It does not refer to any temple in Jerusalem or to a church building. (See: [[rc://en/tw/dict/bible/kt/heaven]])

### The Holy Spirit

Jesus told his disciples that he would send the Holy Spirit to them. He called the Holy Spirit the Helper ([14:16](../14/16.md)) who is always with God’s people to help them and to speak to God for them. Jesus also calls him the Spirit of Truth ([14:17](../14/17.md)) who tells God’s people what is true about God so they know him better and serve him well. (See: [[rc://en/tw/dict/bible/kt/holyspirit]]) JHN 14 1 a2xv 0 Connecting Statement: The part of the story from the previous chapter continues in this chapter. Jesus is reclines at the table with his disciples during the evening meal and continues to speak to them. JHN 14 1 ughe figs-you 0 In [verses 1–7](../14/01.md) the word “you” is always plural and refers to Jesus’ disciples. (See: [[rc://en/ta/man/translate/figs-you]]) JHN 14 1 w3dn figs-metaphor μὴ ταρασσέσθω ὑμῶν ἡ καρδία 1 Do not let your heart be troubled Jesus uses **heart** figuratively to represent the disciples’ thoughts and emotions. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “Do not let your thoughts be troubled” (See: [[rc://en/ta/man/translate/figs-metaphor]]) @@ -2008,7 +2008,7 @@ JHN 14 30 ea6m figs-explicit ἐν ἐμοὶ οὐκ ἔχει οὐδέν 1 ru JHN 14 31 n3et grammar-connect-logic-goal ἀλλ’ ἵνα γνῷ ὁ κόσμος, ὅτι ἀγαπῶ τὸν Πατέρα, καὶ καθὼς ἐνετείλατο μοι ὁ Πατὴρ, οὕτως ποιῶ 1 Here, **so that** introduces a purpose clause. The first event that is done to accomplish this purpose could be: (1) a phrase Jesus left out that can be supplied from the context of the previous verses. Alternate translation: “but the ruler of this world is coming so that the world might know that I love the Father, and just as the Father commanded me, thus I do” or “but these things will happen so that the world might know that I love the Father, and just as the Father commanded me, thus I do” (2) what is stated later in the sentence, in which case the order of the clauses must be changed. Alternate translation: “but just as the Father commanded me, thus I do, so that the world might know that I love the Father” (See: [[rc://en/ta/man/translate/grammar-connect-logic-goal]]) JHN 14 31 jhq1 figs-metonymy ὁ κόσμος 1 in order that the world will know See how you translated this in [verse 17](../14/17.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 14 31 r9ub guidelines-sonofgodprinciples τὸν Πατέρα…ὁ Πατὴρ 1 the Father **Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) -JHN 15 intro k9jd 0 # John 15 General Notes\n\n## Structure and formatting\n\n1. Jesus says he is the vine (15:1–8)\n2. Jesus commands his disciples to love each other (15:9–17)\n3. Jesus promises that his disciples will be persecuted (15:18–16:4)\n\n## Special concepts in this chapter\n\n### Vine\n\nJesus used the vine as a metaphor for himself. The vine of the grape plant takes water and minerals from the ground and gives them to the leaves and grapes that are on the branches. Without the vine, the branches, grapes, and leaves die. He wanted his followers to know that unless they loved and obeyed him, they would be unable to do anything that pleased God. (See: [[rc://en/tw/dict/bible/other/vine]], [[rc://en/tw/dict/bible/other/grape]], and [[rc://en/ta/man/translate/figs-metaphor]])\n\n### “Remain in me”\n\nJesus uses the word “remain” as a metaphor. He is speaking of a believer being spiritually joined to someone else as if the person “remained” in the other person. Christians are said to “remain” in Christ. The Son is said to “remain” in believers. Many translators will find it impossible to represent these ideas in their languages in exactly the same way. In ([15:7](../15/07.md)), the UST expresses this idea of “my words remain in you” as “obey what I have taught you.” Translators may find it possible to use this translation as a model.\n +JHN 15 intro k9jd 0 # John 15 General Notes

## Structure and formatting

1. Jesus says he is the vine (15:1–8)
2. Jesus commands his disciples to love each other (15:9–17)
3. Jesus promises that his disciples will be persecuted (15:18–16:4)

## Special concepts in this chapter

### Vine

Jesus used the vine as a metaphor for himself. The vine of the grape plant takes water and minerals from the ground and gives them to the leaves and grapes that are on the branches. Without the vine, the branches, grapes, and leaves die. He wanted his followers to know that unless they loved and obeyed him, they would be unable to do anything that pleased God. (See: [[rc://en/tw/dict/bible/other/vine]], [[rc://en/tw/dict/bible/other/grape]], and [[rc://en/ta/man/translate/figs-metaphor]])

### “Remain in me”

Jesus uses the word “remain” as a metaphor. He is speaking of a believer being spiritually joined to someone else as if the person “remained” in the other person. Christians are said to “remain” in Christ. The Son is said to “remain” in believers. Many translators will find it impossible to represent these ideas in their languages in exactly the same way. In ([15:7](../15/07.md)), the UST expresses this idea of “my words remain in you” as “obey what I have taught you.” Translators may find it possible to use this translation as a model. JHN 15 1 aws2 0 Connecting Statement: The part of the story from the previous chapter continues. Jesus continues to speak to his disciples either at the end of their evening meal or after they have finished that meal and are walking to Gethsemane. It is unclear whether or not they left immediately after Jesus said “Let us go from here” at the end of the previous chapter ([John 14:31](../14/31.md)). JHN 15 1 fen5 figs-metaphor ἐγώ εἰμι ἡ ἄμπελος ἡ ἀληθινή 1 I am the true vine Jesus uses the **true vine** figuratively to refer to himself. As a **vine** is the source of life for its branches, so Jesus causes people to live in a way that pleases God and brings other people to believe in Jesus. Since the **vine** is an important metaphor in the Bible, you should translate the words directly or use a simile and not provide a non-figurative explanation in the text of your translation. Alternate translation: “I am like a true vine” (See: [[rc://en/ta/man/translate/figs-metaphor]]) JHN 15 1 puzl translate-unknown ἡ ἀληθινή 1 The word translated **vine** refers specifically grapevine plant that produces grapes. If your readers would not be familiar with grapevines, use an equivalent word in your language for a **vine** that grows fruit. Alternate translation: “grapevine” or “fruit-producing vine” (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -2082,16 +2082,16 @@ JHN 15 25 x7g9 figs-metonymy ὁ λόγος 1 to fulfill the word that is writte JHN 15 25 s5wj writing-quotations ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμμένος 1 Here Jesus uses **the word that is written** to introduce a quotation from an Old Testament book ([Psalm 35:19](../../psa/35/19.md) or [69:4](../../psa/69/04.md)). If your readers would misunderstand this, you could use a comparable phrase that indicates that John is quoting from an important text. Alternate translation: “the statement that has been written in their scriptures” (See: [[rc://en/ta/man/translate/writing-quotations]]) JHN 18 22 ri22 writing-quotations ἔδωκεν ῥάπισμα τῷ Ἰησοῦ εἰπών 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “gave Jesus a slap and said” (See: [[rc://en/ta/man/translate/writing-quotations]]) JHN 18 40 xdxz writing-quotations ἐκραύγασαν…πάλιν λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “they cried out again and said” (See: [[rc://en/ta/man/translate/writing-quotations]]) -JHN 19 6 ha6y writing-quotations ἐκραύγασαν λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “they cried out and said” (See: [[rc://en/ta/man/translate/writing-quotations]]) +JHN 19 6 ha6y writing-quotations ἐκραύγασαν λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “they cried out and said” (See: [[rc://en/ta/man/translate/writing-quotations]]) JHN 19 12 p6j4 writing-quotations ἐκραύγασαν λέγοντες 1 Consider natural ways of introducing direct quotations in your language. Alternate translation: “cried out and said” (See: [[rc://en/ta/man/translate/writing-quotations]]) JHN 15 25 rod8 figs-activepassive πληρωθῇ ὁ λόγος ὁ ἐν τῷ νόμῳ αὐτῶν γεγραμμένος 1 If your language does not use the passive form in this way, you could express the idea in active form or in another way that is natural in your language. Alternate translation: “they might fulfill the word that a prophet wrote in their law” (See: [[rc://en/ta/man/translate/figs-activepassive]]) JHN 15 25 j2m2 figs-synecdoche τῷ νόμῳ 1 law Jesus is using the name of the first part of the Hebrew Scriptures, the **law**, to represent the entire Hebrew Scriptures in general. See how you translated a similar expression in [10:34](../10/34.md). (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -JHN 15 25 jhqg figs-quotemarks ἐμίσησάν με δωρεάν 1 law This sentence is a quotation from [Psalm 35:19](../../psa/35/19.md) or [69:4](../../psa/69/04.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) +JHN 15 25 jhqg figs-quotemarks ἐμίσησάν με δωρεάν 1 law This sentence is a quotation from [Psalm 35:19](../../psa/35/19.md) or [69:4](../../psa/69/04.md). It may be helpful to your readers to indicate this by setting off all of this material with quotation marks or with whatever other punctuation or convention your language uses to indicate a quotation. (See: [[rc://en/ta/man/translate/figs-quotemarks]]) JHN 15 26 eexc figs-explicit ὁ Παράκλητος 1 See how you translated this in [14:16](../14/16.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 15 26 tpw6 guidelines-sonofgodprinciples Πατρός…Πατρὸς 1 Father **Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) JHN 15 26 tzi9 figs-explicit τὸ Πνεῦμα τῆς ἀληθείας 1 the Spirit of truth See how you translated this in [14:17](../14/17.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 15 27 ew2v figs-metonymy ἀρχῆς 1 the beginning Here Jesus uses **beginning** figuratively to refer to the first days of his ministry. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “the very first days when I began teaching the people and doing miracles” (See: [[rc://en/ta/man/translate/figs-metonymy]]) -JHN 16 intro wb8v 0 # John 16 General Notes\n\n## Structure and formatting\n\n1. Jesus promises that his disciples will be persecuted (15:18–16:4)\n2. Jesus describes the work of the Holy Spirit (16:5–15)\n3. Jesus says that he will return to his Father (16:16–28)\n4. Jesus says that his disciples will soon abandon him (16:29–33)\n\n## Special concepts in this chapter\n\n### The Holy Spirit\n\nJesus told his disciples that he would send the Holy Spirit to them. The Holy Spirit is the Helper ([14:16](../14/16.md)) who is always with God’s people to help them and to speak to God for them. He is also the Spirit of Truth ([14:17](../14/17.md)) who tells God’s people what is true about God so they know him better and serve him well. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])\n\n### “The hour is coming”\n\nJesus used these words to begin prophecies about events that could be shorter or longer than sixty minutes. “The hour” in which people would persecute his followers ([16:2](../16/02.md)) lasted for many years. However, “the hour” in which his disciples would scatter and leave him alone ([16:32](../16/32.md)) was less than sixty minutes long. (See: [[rc://en/tw/dict/bible/kt/prophet]])\n\n## Important figures of speech in this chapter\n\n### Simile\n\nJesus said that just as a woman is in pain when she gives birth to a baby, so also his followers would be sad when he died. But just as the woman is happy after the baby is born, so also his followers would be happy when he became alive again. (See: [[rc://en/ta/man/translate/figs-simile]]) +JHN 16 intro wb8v 0 # John 16 General Notes

## Structure and formatting

1. Jesus promises that his disciples will be persecuted (15:18–16:4)
2. Jesus describes the work of the Holy Spirit (16:5–15)
3. Jesus says that he will return to his Father (16:16–28)
4. Jesus says that his disciples will soon abandon him (16:29–33)

## Special concepts in this chapter

### The Holy Spirit

Jesus told his disciples that he would send the Holy Spirit to them. The Holy Spirit is the Helper ([14:16](../14/16.md)) who is always with God’s people to help them and to speak to God for them. He is also the Spirit of Truth ([14:17](../14/17.md)) who tells God’s people what is true about God so they know him better and serve him well. (See: [[rc://en/tw/dict/bible/kt/holyspirit]])

### “The hour is coming”

Jesus used these words to begin prophecies about events that could be shorter or longer than sixty minutes. “The hour” in which people would persecute his followers ([16:2](../16/02.md)) lasted for many years. However, “the hour” in which his disciples would scatter and leave him alone ([16:32](../16/32.md)) was less than sixty minutes long. (See: [[rc://en/tw/dict/bible/kt/prophet]])

## Important figures of speech in this chapter

### Simile

Jesus said that just as a woman is in pain when she gives birth to a baby, so also his followers would be sad when he died. But just as the woman is happy after the baby is born, so also his followers would be happy when he became alive again. (See: [[rc://en/ta/man/translate/figs-simile]]) JHN 16 1 pbc8 0 Connecting Statement: The part of the story from the previous chapter continues. Jesus continues to speak to his disciples either at the end of their evening meal or after they have finished that meal and are walking to Gethsemane. It is unclear whether or not they left immediately after Jesus said “Let us go from here” at the end of the chapter fourteen ([John 14:31](../14/31.md)). JHN 16 1 hn4j 0 Connecting Statement: Verses 1–4 are part of the same topic Jesus began in [15:18](../15/18.md). He is speaking about the persecution that his disciples will experience. JHN 16 1 kz43 figs-explicit ταῦτα 1 here, **these things** refers to what Jesus has just said in [15:18–25](../15/18.md) about the coming persecution of his disciples. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “that you will be hated by everyone” (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -2179,7 +2179,7 @@ JHN 16 33 k6d6 figs-explicit ἵνα ἐν ἐμοὶ εἰρήνην ἔχητ JHN 16 33 wraa figs-metaphor εἰρήνην ἔχητε…θλῖψιν ἔχετε 1 so that you will have peace in me Here, Jesus speaks figuratively of **peace** and **troubles** as if they are objects that someone can possess. If these uses of **peace** and **troubles** might confuse your readers, you could use different expressions. Alternate translation: “you might be peaceful … you experience troubles” (See: [[rc://en/ta/man/translate/figs-metaphor]]) JHN 16 33 ysh6 figs-idiom ἐν ἐμοὶ 1 so that you will have peace in me Here, **in me** refers to being united with Jesus or having a close relationship with him. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “because of your relationship with me” (See: [[rc://en/ta/man/translate/figs-idiom]]) JHN 16 33 z7wj figs-metonymy ἐγὼ νενίκηκα τὸν κόσμον 1 I have conquered the world Here Jesus uses **world** figuratively to refer to the people in the **world** who oppose God. See how you translated this is [14:17](../14/17.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) -JHN 17 intro nb2a 0 # John 17 General Notes\n\n## Structure and formatting\n\nThis chapter is one long prayer that can be divided into three parts according to the topics of Jesus’ prayer requests:\n\n1. Jesus prays for himself (17:1–5)\n2. Jesus prays for his disciples (17:6–19)\n3. Jesus prays for all Christians (17:20–26)\n\n## Special concepts in this chapter\n\n### Glory\n\nScripture often speaks of God’s glory as a great, bright light that visually represents how great God is. When people see this light, they are afraid. In this chapter Jesus asks God to show his followers his true glory ([17:1](../17/01.md)). (See: [[rc://en/tw/dict/bible/kt/glory]])\n\n### Jesus is eternal\n\nJesus existed before God created the world ([17:5](../17/05.md)). John wrote about this in [1:1](../01/01.md).\n\n## Other possible translation difficulties in this chapter\n\n### Prayer\n\nJesus is God’s one and only Son ([3:16](../03/16.md)), so he could pray differently from the way other people pray. He used many words that might seem to be commands. Your translation should make Jesus sound like a son speaking with love and respect to his father and telling him what the father needs to do so that the father will be happy. +JHN 17 intro nb2a 0 # John 17 General Notes

## Structure and formatting

This chapter is one long prayer that can be divided into three parts according to the topics of Jesus’ prayer requests:

1. Jesus prays for himself (17:1–5)
2. Jesus prays for his disciples (17:6–19)
3. Jesus prays for all Christians (17:20–26)

## Special concepts in this chapter

### Glory

Scripture often speaks of God’s glory as a great, bright light that visually represents how great God is. When people see this light, they are afraid. In this chapter Jesus asks God to show his followers his true glory ([17:1](../17/01.md)). (See: [[rc://en/tw/dict/bible/kt/glory]])

### Jesus is eternal

Jesus existed before God created the world ([17:5](../17/05.md)). John wrote about this in [1:1](../01/01.md).

## Other possible translation difficulties in this chapter

### Prayer

Jesus is God’s one and only Son ([3:16](../03/16.md)), so he could pray differently from the way other people pray. He used many words that might seem to be commands. Your translation should make Jesus sound like a son speaking with love and respect to his father and telling him what the father needs to do so that the father will be happy. JHN 17 1 uf8z 0 Connecting Statement: The part of the story from the previous chapter continues. Jesus had been speaking to his disciples, but now he begins to pray to God. JHN 17 1 an1o figs-explicit ταῦτα 1 Here, **these things** refers to everything that Jesus told his disciples in [chapters 13–16](../13/01.md). If this use of **these things** might confuse your readers, you could say the meaning explicitly. Alternate translation: “that things about what would happen to him and his disciples” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 17 1 b4pj figs-idiom ἐπάρας τοὺς ὀφθαλμοὺς αὐτοῦ 1 he lifted up his eyes to the heavens See how you translated this idiom in [6:5](../06/05.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) @@ -2190,7 +2190,7 @@ JHN 17 1 ya24 figs-imperative δόξασόν 1 the hour has come **Glorify** her JHN 17 1 bk1m figs-123person σου τὸν Υἱόν…ὁ Υἱὸς 1 Jesus is referring to himself in the third person. If your readers would misunderstand this, you could translate this in the first person, as in the UST. (See: [[rc://en/ta/man/translate/figs-123person]]) JHN 17 2 jzlt grammar-connect-logic-result καθὼς ἔδωκας αὐτῷ ἐξουσίαν πάσης σαρκός 1 Here, **since** indicates that this clause is the reason for the request given in the previous verse. If your readers would misunderstand this, you could say the meaning explicitly. Alternate translation: “because you gave him authority over all flesh” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) JHN 17 2 cpi0 figs-123person αὐτῷ…αὐτῷ…δώσῃ 1 all flesh Throughout this verse Jesus is referring to himself in the third person. If your readers would misunderstand this, you could translate this in the first person, as in the UST. (See: [[rc://en/ta/man/translate/figs-123person]]) -JHN 17 2 vbt4 figs-metonymy πάσης σαρκός 1 all flesh Jesus is describing people figuratively by referring to something associated with them, the **flesh** that they are made of. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “over all human beings” (See: [[rc://en/ta/man/translate/figs-metonymy]])\n +JHN 17 2 vbt4 figs-metonymy πάσης σαρκός 1 all flesh Jesus is describing people figuratively by referring to something associated with them, the **flesh** that they are made of. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “over all human beings” (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 17 3 i5pm αὕτη δέ ἐστιν ἡ αἰώνιος ζωὴ 1 all flesh The clause could mean: (1) the rest of the verse describes what **eternal life** is. Alternate translation: “Now this is what it means to have eternal life” (2) the rest of the verse describes the means by which one receives eternal life. Alternate translation: “Now this is how people live forever” JHN 17 3 zmsw figs-123person ὃν ἀπέστειλας, Ἰησοῦν Χριστόν 1 all flesh Jesus uses **the one whom you sent** and **Jesus Christ** to refer to himself in the third person. If your readers would misunderstand this, you could translate this in the first person, as in the UST. (See: [[rc://en/ta/man/translate/figs-123person]]) JHN 17 4 h4hu figs-metonymy τὸ ἔργον…ὃ δέδωκάς μοι 1 the work that you have given me to do Here, Jesus uses **work** figuratively to refer to Jesus’ entire ministry while on the earth. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “the ministry that you have given me here” (See: [[rc://en/ta/man/translate/figs-metonymy]]) @@ -2255,7 +2255,7 @@ JHN 17 25 xpf5 figs-metonymy ὁ κόσμος σε οὐκ ἔγνω 1 the world JHN 17 26 xpi3 figs-metonymy τὸ ὄνομά 1 I made your name known to them Here, **name** refers to God himself. See how you translated this word in [verse 6](../17/06.md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 17 26 gk2j figs-metaphor ἡ ἀγάπη ἣν ἠγάπησάς με, ἐν αὐτοῖς ᾖ 1 love … loved Here Jesus speaks of God’s **love** figuratively as if it were an object that could be inside a person. If this use of **love** might confuse your readers, you could say the meaning plainly. Alternate translation: “they may love others in the same way that you have loved me” or “the love with which you have loved me may be experienced by them” (See: [[rc://en/ta/man/translate/figs-metaphor]]) JHN 17 26 ilzj figs-idiom κἀγὼ ἐν αὐτοῖς 1 love … loved Here, Jesus uses the word **in** to express the close personal relationship between him and those who believe in him. See how you translated a similar phrase in [10:38](../10/38.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) -JHN 18 intro ltl2 0 # John 18 General Notes\n\n## Structure and formatting\n\n1. Soldiers and guards arrest Jesus (18:1–11)\n2. The priests question Jesus and Peter denies Jesus (18:12–27)\n3. Pilate questions Jesus (18:28–40)\n\n## Special concepts in this chapter\n\n### “It is not lawful for us to put any man to death”\n\nThe Roman government did not allow the Jews to kill criminals, so the Jews needed to ask Pilate, the governor, to kill him ([18:31](../18/31.md)).\n\n### King of the Jews\n\nWhen Pilate asked if Jesus were the King of the Jews ([18:33](../18/33.md)), he was asking if Jesus were claiming to be a political leader like King Herod, whom the Romans allowed to rule Judea. When he asked the crowd if he should release the King of the Jews ([18:39](../18/39.md)), he is mocking the Jews, because the Romans and Jews hated each other. He was also mocking Jesus, because he did not think that Jesus was a king at all. (See: [[rc://en/ta/man/translate/figs-irony]]) +JHN 18 intro ltl2 0 # John 18 General Notes

## Structure and formatting

1. Soldiers and guards arrest Jesus (18:1–11)
2. The priests question Jesus and Peter denies Jesus (18:12–27)
3. Pilate questions Jesus (18:28–40)

## Special concepts in this chapter

### “It is not lawful for us to put any man to death”

The Roman government did not allow the Jews to kill criminals, so the Jews needed to ask Pilate, the governor, to kill him ([18:31](../18/31.md)).

### King of the Jews

When Pilate asked if Jesus were the King of the Jews ([18:33](../18/33.md)), he was asking if Jesus were claiming to be a political leader like King Herod, whom the Romans allowed to rule Judea. When he asked the crowd if he should release the King of the Jews ([18:39](../18/39.md)), he is mocking the Jews, because the Romans and Jews hated each other. He was also mocking Jesus, because he did not think that Jesus was a king at all. (See: [[rc://en/ta/man/translate/figs-irony]]) JHN 18 1 sq3t writing-background 0 General Information: [Verses 1–2](../18/01.md) give background information for the events that follow. Verse 1 says where the events took place. Verse 2 gives background information about Judas. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 18 1 cxz8 writing-newevent ταῦτα εἰπὼν, Ἰησοῦς 1 After Jesus spoke these words John uses this phrase to mark the beginning of a new event that happened soon after the events that the story has just told. Use the natural form in your language for introducing a new event. Alternate translation: “Soon after Jesus spoke these words” (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 18 1 pxtm figs-possession τοῦ χειμάρρου τοῦ Κεδρὼν 1 Kidron Valley John is using **of** to describe a **brook** that is called **Kidron**. If this is not clear in your language, you could use a different expression. Alternate translation: “the Kidron Brook” or “the brook that people called ‘Kidron’” (See: [[rc://en/ta/man/translate/figs-possession]]) @@ -2365,7 +2365,7 @@ JHN 18 40 a7pl figs-ellipsis μὴ τοῦτον, ἀλλὰ τὸν Βαραβ JHN 18 40 qy3p figs-explicit τοῦτον 1 Not this man, but Barabbas Here the Jewish leaders say **this one** as a disrespectful way to refer to Jesus without saying his name. If your language has a similar way to refer to someone in an indirect but derogatory manner, you may use it here. Alternate translation: “this so-and-so” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 18 40 h11k writing-background ἦν δὲ ὁ Βαραββᾶς λῃστής 1 Now Barabbas was a robber In this sentence John provides background information about **Barabbas**. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) JHN 18 40 gq8w λῃστής 1 Now Barabbas was a robber The word usually translated **robber** can also refer to an insurrectionist, as is indicated by the description of **Barabbas** in [Mark 15:7](../../mrk/15/07). Alternate translation: “an insurrectionist” -JHN 19 intro u96u 0 # John 19 General Notes\n\n## Structure and formatting\n\n1. Soldiers beat and mock Jesus (19:1–3)\n2. The Jewish leaders convince Pilate to crucify Jesus (19:4–16)\n3. Soldiers crucify Jesus (19:17–27)\n4. Jesus dies on the cross (19:28–37)\n5. Jesus’ friends put his body in a tomb (19:38–42)\n\nSome translations set each line of poetry farther to the right than the rest of the text in order to make it easier to read. The ULT does this with the poetry in [19:24](../19/24.md), which are words from the Old Testament.\n\n## Special concepts in this chapter\n\n### “Purple garment”\n\nPurple is a color like red or blue. The soldiers mocked Jesus by putting him in a purple garment. This was because kings wore purple garments. They spoke and acted like they were giving honor to a king, but everyone knew that they were doing it because they hated Jesus. (See: [[rc://en/ta/man/translate/figs-irony]])\n\n### “You are not Caesar’s friend”\n\nPilate knew that Jesus was not a criminal, so he did not want to have his soldiers kill him. But the Jews told him that Jesus was claiming to be a king, and anyone who did that was breaking Caesar’s laws ([19:12](../19/12.md)).\n\n### Ancient Jewish burial customs\n\nAccording to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one year. Then the family would then place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 39–42](../19/39.md).\n\n### The tomb\n\nThe tomb in which Jesus was buried ([19:41](../19/41.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.\n\n## Important figures of speech in this chapter\n\n### Sarcasm\n\nThe soldiers were insulting Jesus when they said, “Hail, King of the Jews.” Pilate was insulting the Jews when he asked, “Should I crucify your king?” He was probably also insulting both Jesus and the Jews when he wrote, “Jesus of Nazareth, King of the Jews.” (See: [[rc://en/ta/man/translate/figs-irony]])\n\n## Other possible translation difficulties in this chapter\n\n### Gabbatha, Golgotha\n\nJohn explained the meanings of these two Aramaic words (“The Pavement” and “The Place of a Skull”). Then he used Greek letters to express the sound of these words. You should also use the letters of your language to express the sounds of these Aramaic words. +JHN 19 intro u96u 0 # John 19 General Notes

## Structure and formatting

1. Soldiers beat and mock Jesus (19:1–3)
2. The Jewish leaders convince Pilate to crucify Jesus (19:4–16)
3. Soldiers crucify Jesus (19:17–27)
4. Jesus dies on the cross (19:28–37)
5. Jesus’ friends put his body in a tomb (19:38–42)

Some translations set each line of poetry farther to the right than the rest of the text in order to make it easier to read. The ULT does this with the poetry in [19:24](../19/24.md), which are words from the Old Testament.

## Special concepts in this chapter

### “Purple garment”

Purple is a color like red or blue. The soldiers mocked Jesus by putting him in a purple garment. This was because kings wore purple garments. They spoke and acted like they were giving honor to a king, but everyone knew that they were doing it because they hated Jesus. (See: [[rc://en/ta/man/translate/figs-irony]])

### “You are not Caesar’s friend”

Pilate knew that Jesus was not a criminal, so he did not want to have his soldiers kill him. But the Jews told him that Jesus was claiming to be a king, and anyone who did that was breaking Caesar’s laws ([19:12](../19/12.md)).

### Ancient Jewish burial customs

According to the burial customs of that time, a dead person’s family would wrap the dead body with many strips of linen cloth and place it on a table inside a tomb. The tomb was either a cave or a room cut out of the side a large rock. According to Jewish tradition, the body was left to decompose in the tomb for one year. Then the family would then place the bones in a stone box. If your readers would be unfamiliar with these burial customs, then you may need to provide explanations in your translation or in a note for [verses 39–42](../19/39.md).

### The tomb

The tomb in which Jesus was buried ([19:41](../19/41.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was an actual room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could see inside or enter.

## Important figures of speech in this chapter

### Sarcasm

The soldiers were insulting Jesus when they said, “Hail, King of the Jews.” Pilate was insulting the Jews when he asked, “Should I crucify your king?” He was probably also insulting both Jesus and the Jews when he wrote, “Jesus of Nazareth, King of the Jews.” (See: [[rc://en/ta/man/translate/figs-irony]])

## Other possible translation difficulties in this chapter

### Gabbatha, Golgotha

John explained the meanings of these two Aramaic words (“The Pavement” and “The Place of a Skull”). Then he used Greek letters to express the sound of these words. You should also use the letters of your language to express the sounds of these Aramaic words. JHN 19 1 u3gi 0 Connecting Statement: The part of the story from the previous chapter continues. Pilate has been speaking outside his headquarters with the Jewish leaders who are accusing Jesus. JHN 19 1 yay2 figs-synecdoche τότε οὖν ἔλαβεν ὁ Πειλᾶτος τὸν Ἰησοῦν καὶ ἐμαστίγωσεν 1 Then Pilate took Jesus and whipped him **Pilate** himself did not whip Jesus. John uses **Pilate** to refer to the soldiers whom Pilate ordered to whip Jesus. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “Pilate then ordered his soldiers to take Jesus and whip him” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) JHN 19 2 mzrb figs-synecdoche πλέξαντες στέφανον ἐξ ἀκανθῶν 1 John uses **thorns** to refer to branches with **thorns** on them. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “twisted together a crown from thorny branches” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) @@ -2508,11 +2508,11 @@ JHN 19 42 nr4r figs-explicit διὰ τὴν παρασκευὴν τῶν Ἰο JHN 19 42 c70e figs-infostructure ἐκεῖ…διὰ τὴν παρασκευὴν τῶν Ἰουδαίων, ὅτι ἐγγὺς ἦν τὸ μνημεῖον, ἔθηκαν τὸν Ἰησοῦν 1 Because it was the day of preparation for the Jews If it would be more natural in your language, you could change the order of these clauses. Alternate translation: “they laid Jesus there because of the day of preparation of the Jews and because the tomb was close by” (See: [[rc://en/ta/man/translate/figs-infostructure]]) JHN 19 42 jsyu figs-explicit τὴν παρασκευὴν τῶν Ἰουδαίων 1 See how you translated a similar phrase in [verse 14](../19/14.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 19 42 jtfz figs-euphemism ἔθηκαν τὸν Ἰησοῦν 1 Because it was the day of preparation for the Jews John is referring to putting Jesus’ dead body in a tomb as laying him down. This is a polite way of referring to something unpleasant and accurately describes the Jewish burial practice of laying a dead body on a table inside the tomb. See how you translated a similar expression in [11:34](../11/34.md). Alternate translation: “they entombed Jesus” (See: [[rc://en/ta/man/translate/figs-euphemism]]) -JHN 20 intro nm1y 0 # John 20 General Notes\n\n## Structure and formatting\n\n1. Mary Magdalene, Peter, and John go to Jesus’ tomb and find it empty (20:1–10)\n2. Mary Magdalene meets Jesus (20:11–18)\n3. Ten disciples meet Jesus (20:19–25)\n4. Thomas meets Jesus (20:26–29)\n5. John states the purpose for this Gospel (20:30–31)\n\n## Special concepts in this chapter\n\n### The tomb\n\nThe tomb in which Jesus was buried ([20:1](../20/01.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was a room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could look inside or enter.\n\n### “Receive the Holy Spirit”\n\nIf your language uses the same word for “breath” and “spirit,” be sure that the reader understands that Jesus was performing a symbolic action by blowing air out of his mouth, and that Jesus was referring to the Holy Spirit, not his breath. (See: [[rc://en/ta/man/translate/translate-symaction]] and [[rc://en/tw/dict/bible/kt/holyspirit]])\n\n## Other possible translation difficulties in this chapter\n\n### Rabboni\n\nJohn used Greek letters to express the sound of this Aramaic word. Then he explained that the word means “Teacher.” You should also use the letters of your language to express the sounds of the Aramaic word.\n\n### Jesus’ resurrection body\n\nWe do not know what Jesus’ body looked like after he became alive again. His disciples knew he was Jesus because they could see his face and touch the places where the soldiers had put the nails through his hands and feet and pierced his side. However, he could also walk through solid walls and doors and sometimes people didn’t recognize him. It is best not to say more than what the ULT says about Jesus’ resurrection body.\n\n### Two angels in white\n\nMatthew, Mark, Luke, and John all wrote about angels in white clothing with the women at Jesus’ tomb. Two of the authors called them men, but that is only because the angels appeared in human forms. Two of the Gospel authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULT rather than trying to make the passages all say the exact same thing. (See: [Matthew 28:1-2](../../mat/28/01.md) and [Mark 16:5](../../mrk/16/05.md) and [Luke 24:4](../../luk/24/04.md) and [John 20:12](../../jhn/20/12.md)) +JHN 20 intro nm1y 0 # John 20 General Notes

## Structure and formatting

1. Mary Magdalene, Peter, and John go to Jesus’ tomb and find it empty (20:1–10)
2. Mary Magdalene meets Jesus (20:11–18)
3. Ten disciples meet Jesus (20:19–25)
4. Thomas meets Jesus (20:26–29)
5. John states the purpose for this Gospel (20:30–31)

## Special concepts in this chapter

### The tomb

The tomb in which Jesus was buried ([20:1](../20/01.md)) was the kind of tomb in which wealthy Jewish families buried their dead. It was a room cut into a rock. It had a flat place on one side where they could place the body after they had put oil and spices on it and wrapped it in cloth. Then they would roll a large rock in front of the tomb so no one could look inside or enter.

### “Receive the Holy Spirit”

If your language uses the same word for “breath” and “spirit,” be sure that the reader understands that Jesus was performing a symbolic action by blowing air out of his mouth, and that Jesus was referring to the Holy Spirit, not his breath. (See: [[rc://en/ta/man/translate/translate-symaction]] and [[rc://en/tw/dict/bible/kt/holyspirit]])

## Other possible translation difficulties in this chapter

### Rabboni

John used Greek letters to express the sound of this Aramaic word. Then he explained that the word means “Teacher.” You should also use the letters of your language to express the sounds of the Aramaic word.

### Jesus’ resurrection body

We do not know what Jesus’ body looked like after he became alive again. His disciples knew he was Jesus because they could see his face and touch the places where the soldiers had put the nails through his hands and feet and pierced his side. However, he could also walk through solid walls and doors and sometimes people didn’t recognize him. It is best not to say more than what the ULT says about Jesus’ resurrection body.

### Two angels in white

Matthew, Mark, Luke, and John all wrote about angels in white clothing with the women at Jesus’ tomb. Two of the authors called them men, but that is only because the angels appeared in human forms. Two of the Gospel authors wrote about two angels, but the other two authors wrote about only one of them. It is best to translate each of these passages as it appears in the ULT rather than trying to make the passages all say the exact same thing. (See: [Matthew 28:1-2](../../mat/28/01.md) and [Mark 16:5](../../mrk/16/05.md) and [Luke 24:4](../../luk/24/04.md) and [John 20:12](../../jhn/20/12.md)) JHN 20 1 a8vl figs-explicit τῇ…μιᾷ τῶν σαββάτων 1 first day of the week John uses **first** to imply the **first** day of the week. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “on the first day of the week” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 20 1 sb4m translate-ordinal τῇ…μιᾷ τῶν σαββάτων 1 first day of the week Here John is actually using a cardinal number, “one,” to mean **first**. If your language does not use ordinal numbers, you can also use a cardinal number here in your translation. Alternate translation: “on day one of the week” (See: [[rc://en/ta/man/translate/translate-ordinal]]) JHN 20 1 qj3j translate-names Μαρία ἡ Μαγδαληνὴ 1 See how you translated this name in [19:25](../19/25.md). (See: [[rc://en/ta/man/translate/translate-names]]) -JHN 20 1 gqn8 figs-pastforfuture ἔρχεται…βλέπει 1 first day of the week Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])\n +JHN 20 1 gqn8 figs-pastforfuture ἔρχεται…βλέπει 1 first day of the week Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 20 1 bdw5 figs-activepassive βλέπει τὸν λίθον ἠρμένον 1 she saw the stone rolled away If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “sees that someone had rolled away the stone” (See: [[rc://en/ta/man/translate/figs-activepassive]]) JHN 20 2 wn0k figs-pastforfuture τρέχει…ἔρχεται…λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 20 2 g2rn figs-explicit μαθητὴν ὃν ἐφίλει ὁ Ἰησοῦς 1 disciple whom Jesus loved This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John and the General Notes to chapter 13. See also how you translated similar phrases in [13:23](../13/23.md) and [18:15](../18/15.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -2528,7 +2528,7 @@ JHN 20 4 c5kr figs-123person ἔτρεχον…οἱ δύο ὁμοῦ, καὶ JHN 20 4 sc6u figs-explicit ὁ ἄλλος μαθητὴς 1 the other disciple See how you translated this phrase in [verse 2](../20/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 20 5 jbbz figs-123person βλέπει…οὐ μέντοι εἰσῆλθεν 1 linen cloths If you translated **the other disciple** with a first person form in the previous verse, then you will need to use first person pronouns in this verse. Alternate translation: “I see … but I did not enter” (See: [[rc://en/ta/man/translate/figs-123person]]) JHN 20 5 wm6r figs-pastforfuture βλέπει 1 linen cloths Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) -JHN 20 5 m9qn translate-unknown ὀθόνια 1 linen cloths Wrapping a dead body in strips of cloth was the burial custom in this culture. See the discussion of this in the General Notes for chapter 19. If your readers would not be familiar with such a custom, you could describe it more specifically, or you could use a general expression. Alternate translation: “the linen cloths that they had wrapped Jesus’ body in for burial” (See: [[rc://en/ta/man/translate/translate-unknown]])\n +JHN 20 5 m9qn translate-unknown ὀθόνια 1 linen cloths Wrapping a dead body in strips of cloth was the burial custom in this culture. See the discussion of this in the General Notes for chapter 19. If your readers would not be familiar with such a custom, you could describe it more specifically, or you could use a general expression. Alternate translation: “the linen cloths that they had wrapped Jesus’ body in for burial” (See: [[rc://en/ta/man/translate/translate-unknown]]) JHN 20 6 gw25 figs-pastforfuture ἔρχεται…θεωρεῖ 1 linen cloths Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 20 6 rjux figs-123person αὐτῷ 1 linen cloths If you translated **the other disciple** with a first person form in [verse 4](../20/04.md), then you will need to use the first person “me” here. (See: [[rc://en/ta/man/translate/figs-123person]]) JHN 20 6 ys3b translate-unknown ὀθόνια 1 linen cloths See how you translated this in the previous verse. (See: [[rc://en/ta/man/translate/translate-unknown]]) @@ -2539,8 +2539,8 @@ JHN 20 7 yc78 figs-activepassive ἀλλὰ χωρὶς ἐντετυλιγμέ JHN 20 8 vl84 figs-explicit ὁ ἄλλος μαθητὴς 1 the other disciple See how you translated this phrase in [verse 2](../20/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 20 8 b7h5 figs-123person εἰσῆλθεν…καὶ εἶδεν καὶ ἐπίστευσεν 1 the other disciple If you translated **the other disciple** with a first person form in this verse, then you will need to use the first person throughout this verse. Alternate translation: “went in, and I saw and I believed” (See: [[rc://en/ta/man/translate/figs-123person]]) JHN 20 8 ww3z figs-ellipsis εἶδεν 1 he saw and believed John is leaving out some of the words that this phrase would need in many languages in order to be complete. If your readers might misunderstand this, you can supply these words from the context. Alternate translation: “he saw the linen cloths where Jesus’ body had lain” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -JHN 20 8 eydm figs-ellipsis ἐπίστευσεν 1 he saw and believed John is leaving out some of the words that this phrase would need in many languages in order to be complete. If your readers might misunderstand this, you can supply these words from the context. Alternate translation: “he believed that Jesus had risen from the dead” (See: [[rc://en/ta/man/translate/figs-ellipsis]])\n -JHN 20 9 jywe writing-background γὰρ 1 they still did not know the scripture **For** here indicates that this verse provides background information about the kind of belief that was mentioned in the previous clause. **For** here does not indicate a reason or cause. At that time, the disciples believed Jesus had risen from the dead only because the tomb was empty. They still did not understand that the scriptures said Jesus would rise from the dead. Use the natural form in your language for expressing background information. Alternate translation: “But even then” (See: [[rc://en/ta/man/translate/writing-background]])\n +JHN 20 8 eydm figs-ellipsis ἐπίστευσεν 1 he saw and believed John is leaving out some of the words that this phrase would need in many languages in order to be complete. If your readers might misunderstand this, you can supply these words from the context. Alternate translation: “he believed that Jesus had risen from the dead” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) +JHN 20 9 jywe writing-background γὰρ 1 they still did not know the scripture **For** here indicates that this verse provides background information about the kind of belief that was mentioned in the previous clause. **For** here does not indicate a reason or cause. At that time, the disciples believed Jesus had risen from the dead only because the tomb was empty. They still did not understand that the scriptures said Jesus would rise from the dead. Use the natural form in your language for expressing background information. Alternate translation: “But even then” (See: [[rc://en/ta/man/translate/writing-background]]) JHN 20 9 u5q9 figs-idiom ἐκ νεκρῶν ἀναστῆναι 1 rise Here, **rise from the dead** is an idiom that refers to a dead person becoming alive again. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “become alive after he died” (See: [[rc://en/ta/man/translate/figs-idiom]]) JHN 20 10 p5um figs-explicit ἀπῆλθον…πάλιν πρὸς αὑτοὺς 1 went back home again Since the disciples were staying within walking distance of Jesus’ tomb, the **homes** they went to must have been in Jerusalem. They did not go back to their homes in Galilee. Alternate translation: “went back to where they were staying in Jerusalem” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 20 11 kmzj figs-explicit Μαρία 1 **Mary** here refers to **Mary** Magdalene. See how you translated this name in [19:25](../19/25.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) @@ -2563,17 +2563,17 @@ JHN 20 17 dzs7 figs-pastforfuture λέγει 1 Here John uses the present tense JHN 20 17 q3x5 guidelines-sonofgodprinciples τὸν Πατέρα…τὸν Πατέρα μου…Πατέρα ὑμῶν 1 my Father and your Father **Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) JHN 20 17 whh9 figs-explicit τοὺς ἀδελφούς μου 1 brothers Jesus used the word **my brothers** here to refer to his disciples. If this might confuse your readers, you could say this explicitly. Alternate translation: “my disciples who are like brothers” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 20 17 dokk figs-quotesinquotes εἰπὲ αὐτοῖς, ἀναβαίνω πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν 1 brothers If the direct quotation inside a direct quotation would be confusing in your language, you could translate the second direct quotation as an indirect quotation. Alternate translation: “say to them that I go up to my Father and your Father, and my God and your God” (See: [[rc://en/ta/man/translate/figs-quotesinquotes]]) -JHN 20 17 hogb figs-pastforfuture ἀναβαίνω 1 I will go up to my Father and your Father, and my God and your God Here Jesus uses the present tense **I go up** to refer to something that will happen in the near future. If it would not be natural to do that in your language, you could use the future tense in your translation. Alternate translation: “I will go up” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])
-JHN 20 17 xbr1 figs-doublet πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν 1 I will go up to my Father and your Father, and my God and your God These two long phrases mean basically the same thing. The repetition is used to emphasize to whom Jesus will return to. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “to God, who is my Father and your Father” (See: [[rc://en/ta/man/translate/figs-doublet]])\n +JHN 20 17 hogb figs-pastforfuture ἀναβαίνω 1 I will go up to my Father and your Father, and my God and your God Here Jesus uses the present tense **I go up** to refer to something that will happen in the near future. If it would not be natural to do that in your language, you could use the future tense in your translation. Alternate translation: “I will go up” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) +JHN 20 17 xbr1 figs-doublet πρὸς τὸν Πατέρα μου, καὶ Πατέρα ὑμῶν, καὶ Θεόν μου, καὶ Θεὸν ὑμῶν 1 I will go up to my Father and your Father, and my God and your God These two long phrases mean basically the same thing. The repetition is used to emphasize to whom Jesus will return to. If your language does not use repetition in this way, you could combine these phrases. Alternate translation: “to God, who is my Father and your Father” (See: [[rc://en/ta/man/translate/figs-doublet]]) JHN 20 18 unzu figs-pastforfuture ἔρχεται 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 20 18 m6xn figs-go ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ 1 Mary Magdalene came and told the disciples Your language may say “goes” rather than **comes** in contexts such as this. Use whichever is more natural. Alternate translation: “Mary Magdalene goes” (See: [[rc://en/ta/man/translate/figs-go]]) JHN 20 18 zf17 figs-ellipsis ἔρχεται Μαριὰμ ἡ Μαγδαληνὴ 1 Mary Magdalene came and told the disciples John is leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you can supply these words from the context. Alternate translation: “Mary Magdalene comes to where the disciples were staying” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) JHN 20 19 qj6n figs-explicit τῇ μιᾷ σαββάτων 1 that day, the first day of the week See how you translated **the first of the week** in [verse 1](../20/01.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) -JHN 20 19 hh2g translate-ordinal τῇ μιᾷ σαββάτων 1 that day, the first day of the week Here John is actually using a cardinal number, “one,” to mean **first**. If your language does not use ordinal numbers, you can also use a cardinal number here in your translation. Alternate translation: “on day one of the week” (See: [[rc://en/ta/man/translate/translate-ordinal]])\n +JHN 20 19 hh2g translate-ordinal τῇ μιᾷ σαββάτων 1 that day, the first day of the week Here John is actually using a cardinal number, “one,” to mean **first**. If your language does not use ordinal numbers, you can also use a cardinal number here in your translation. Alternate translation: “on day one of the week” (See: [[rc://en/ta/man/translate/translate-ordinal]]) JHN 20 19 e7cb figs-activepassive τῶν θυρῶν κεκλεισμένων ὅπου ἦσαν οἱ μαθηταὶ 1 the doors of where the disciples were, were closed If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “the disciples having closed the doors of where they were” (See: [[rc://en/ta/man/translate/figs-activepassive]]) -JHN 20 19 g8bu figs-possession διὰ τὸν φόβον τῶν Ἰουδαίων 1 for fear of the Jews See how you translated this phrase in [19:38](../19/38.md). (See: [[rc://en/ta/man/translate/figs-possession]])\n +JHN 20 19 g8bu figs-possession διὰ τὸν φόβον τῶν Ἰουδαίων 1 for fear of the Jews See how you translated this phrase in [19:38](../19/38.md). (See: [[rc://en/ta/man/translate/figs-possession]]) JHN 20 19 qsmq figs-synecdoche τῶν Ἰουδαίων 1 for fear of the Jews Here, **the Jews** refers to the Jewish leaders. See how you translated this term in [1:19](../01/19.md). (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -JHN 20 19 zj7j figs-idiom εἰρήνη ὑμῖν 1 Peace to you This is an idiomatic expression, based on the Hebrew word and concept of “shalom.” It was both a greeting and a blessing. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “I greet all of you and I wish for God to bless you” (See: [[rc://en/ta/man/translate/figs-idiom]])\n +JHN 20 19 zj7j figs-idiom εἰρήνη ὑμῖν 1 Peace to you This is an idiomatic expression, based on the Hebrew word and concept of “shalom.” It was both a greeting and a blessing. If your readers would not understand this, you could use an equivalent idiom or use plain language. Alternate translation: “I greet all of you and I wish for God to bless you” (See: [[rc://en/ta/man/translate/figs-idiom]]) JHN 20 20 bk9f figs-metonymy ἔδειξεν τὰς χεῖρας καὶ τὴν πλευρὰν αὐτοῖς 1 he showed them his hands and his side John uses **his hands** to refer to the nail marks from crucifixion that were in Jesus’ **hands**. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “he showed them the nail marks in his hands” (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 20 20 a444 figs-metonymy τὴν πλευρὰν 1 he showed them his hands and his side John uses **his side** to refer to the wound that a roman soldier made in Jesus’ **side** with a spear. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “the spear wound in his side” (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 20 20 nb0v grammar-connect-logic-result ἰδόντες τὸν Κύριον 1 he showed them his hands and his side This could refer to: (1) the time when the disciples rejoiced, as in the UST. (2) the reason why the disciples rejoiced. Alternate translation: “because they saw the Lord” (See: [[rc://en/ta/man/translate/grammar-connect-logic-result]]) @@ -2581,7 +2581,7 @@ JHN 20 21 ylp8 figs-idiom εἰρήνη ὑμῖν 1 Peace to you See how you tr JHN 20 21 env3 guidelines-sonofgodprinciples Πατήρ 1 Father **Father** is an important title for God. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) JHN 20 21 hw1z figs-infostructure καθὼς ἀπέσταλκέν με ὁ Πατήρ, κἀγὼ πέμπω ὑμᾶς 1 Father If it would be more natural in your language, you could reverse the order of these clauses. Alternate translation: “I send you just as the Father has sent me” (See: [[rc://en/ta/man/translate/figs-infostructure]]) JHN 20 21 vhzq figs-ellipsis ἀπέσταλκέν…πέμπω 1 Jesus is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you can supply these words from the context. Alternate translation: “has sent me into the world … send you into the world” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -JHN 20 22 vjs8 translate-symaction ἐνεφύσησεν 1 Jesus did this symbolic action in order to show that he would give his disciples the **Holy Spirit** in the near future. If this would be helpful to your readers, you could explain its significance. Alternate translation: “he breathed on them as a symbolic action” or “he breathed on them to symbolically show that he was going to give them the Holy Spirit” (See: [[rc://en/ta/man/translate/translate-symaction]])\n +JHN 20 22 vjs8 translate-symaction ἐνεφύσησεν 1 Jesus did this symbolic action in order to show that he would give his disciples the **Holy Spirit** in the near future. If this would be helpful to your readers, you could explain its significance. Alternate translation: “he breathed on them as a symbolic action” or “he breathed on them to symbolically show that he was going to give them the Holy Spirit” (See: [[rc://en/ta/man/translate/translate-symaction]]) JHN 20 22 avgi figs-explicit ἐνεφύσησεν 1 Here, **breathed on** refers to Jesus blowing air out of his mouth. It does not refer to the normal act of inhaling and exhaling air into one’s lungs. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “he blew air on them” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 20 22 v9el figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 20 23 a9j7 figs-activepassive ἀφέωνται αὐτοῖς 1 they are forgiven If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “God will forgive them” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -2593,7 +2593,7 @@ JHN 20 24 krgw figs-activepassive ὁ λεγόμενος Δίδυμος 1 Didymu JHN 20 24 x8jz translate-names Δίδυμος 1 Didymus See how you translated this name in [11:16](../11/16.md). (See: [[rc://en/ta/man/translate/translate-names]]) JHN 20 25 n8vc figs-infostructure ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω 1 If it would be more natural in your language, you could change the order of these phrases. Alternate translation: “I will certainly not believe, unless I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side” (See: [[rc://en/ta/man/translate/figs-infostructure]]) JHN 20 25 i7ex figs-doublenegatives ἐὰν μὴ ἴδω ἐν ταῖς χερσὶν αὐτοῦ τὸν τύπον τῶν ἥλων, καὶ βάλω τὸν δάκτυλόν μου εἰς τὸν τύπον τῶν ἥλων, καὶ βάλω μου τὴν χεῖρα εἰς τὴν πλευρὰν αὐτοῦ, οὐ μὴ πιστεύσω 1 Unless I see … his side, I will not believe If this double negative would be misunderstood in your language, you could translate it as a positive statement. Alternate translation: “I will believe only if I see in his hands the mark of the nails, and put my finger into the mark of the nails, and put my hand into his side” (See: [[rc://en/ta/man/translate/figs-doublenegatives]]) -JHN 20 25 ss17 figs-possession τὸν τύπον τῶν ἥλων…τὸν τύπον τῶν ἥλων 2 In both of these occurrences, Thomas is using **of** to describe **marks** that were made by **nails**. He is referring to the holes in Jesus’ hands that were made by the nails that soldiers used to crucify him. Alternate translation: “the marks made by nails … those marks” (See: [[rc://en/ta/man/translate/figs-possession]])\n +JHN 20 25 ss17 figs-possession τὸν τύπον τῶν ἥλων…τὸν τύπον τῶν ἥλων 2 In both of these occurrences, Thomas is using **of** to describe **marks** that were made by **nails**. He is referring to the holes in Jesus’ hands that were made by the nails that soldiers used to crucify him. Alternate translation: “the marks made by nails … those marks” (See: [[rc://en/ta/man/translate/figs-possession]]) JHN 20 25 xasr figs-metonymy εἰς τὴν πλευρὰν αὐτοῦ 1 See how you translated **his side** in [verse 20](../20/20md). (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 20 25 iqn0 figs-ellipsis οὐ μὴ πιστεύσω 1 Thomas is leaving out some of the words that a sentence would need in many languages to be complete. If your readers might misunderstand this, you can supply these words from the context. Alternate translation: “I will certainly not believe that Jesus has become alive again” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) JHN 20 26 vzm5 figs-pastforfuture ἔρχεται 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) @@ -2617,10 +2617,10 @@ JHN 20 31 am9l figs-activepassive ταῦτα δὲ γέγραπται 1 but the JHN 20 31 mlqg figs-you πιστεύητε…ἔχητε 1 but these have been written In this verse **you** is plural and could refer to: (1) people who are reading this Gospel and do not trust in Jesus for salvation. Alternate translation: “you might believe … you might have” (2) people who are reading this Gospel and already believe in Jesus. Alternate translation: “you would continue believing … you would continue to have” (See: [[rc://en/ta/man/translate/figs-you]]) JHN 20 31 p5k4 guidelines-sonofgodprinciples Υἱὸς τοῦ Θεοῦ 1 Son of God **Son of God** is an important title for Jesus. (See: [[rc://en/ta/man/translate/guidelines-sonofgodprinciples]]) JHN 20 31 uem2 figs-ellipsis πιστεύοντες 1 life in his name Jesus is leaving out some of the words that a clause would need in many languages to be complete. If your readers might misunderstand this, you can supply these words from the context. Alternate translation: “believing that Jesus is the Christ” (See: [[rc://en/ta/man/translate/figs-ellipsis]]) -JHN 20 31 ip1i figs-explicit ζωὴν 1 life Here, **life** refers to eternal **life**. If your readers would misunderstand this, you could say this explicitly. See the UST. (See: [[rc://en/ta/man/translate/figs-explicit]])\n -JHN 20 31 vgwe figs-explicit ἐν τῷ ὀνόματι αὐτοῦ 1 Here, **in** indicates the means by which people can have eternal **life**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “by means of his name” \n(See: [[rc://en/ta/man/translate/figs-explicit]]) +JHN 20 31 ip1i figs-explicit ζωὴν 1 life Here, **life** refers to eternal **life**. If your readers would misunderstand this, you could say this explicitly. See the UST. (See: [[rc://en/ta/man/translate/figs-explicit]]) +JHN 20 31 vgwe figs-explicit ἐν τῷ ὀνόματι αὐτοῦ 1 Here, **in** indicates the means by which people can have eternal **life**. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “by means of his name”
(See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 20 31 qxdy figs-synecdoche ἐν τῷ ὀνόματι αὐτοῦ 1 life in his name Here, **his name** could refer to: (1) Jesus himself. Alternate translation: “through union with him” or “by the power of his person” (2) calling on Jesus’ name for salvation. Alternate translation: “by calling on his name” (See: [[rc://en/ta/man/translate/figs-synecdoche]]) -JHN 21 intro e1bg 0 # John 21 General Notes\n\n## Structure and formatting\n\n1. Jesus eats breakfast with his disciples (21:1–14)\n2. Jesus restores Peter as his disciple (21:15–19)\n3. Jesus and Peter speak about John (21:20–23)\n4. John concludes his Gospel (21:24–25)\n\n## Important figures of speech in this chapter\n\n### The metaphor of sheep\n\nBefore Jesus died, he spoke of himself taking care of his people as if he were a good shepherd taking care of sheep ([10:11](../10/11.md)). After he became alive again, Jesus commanded Peter to take care of other believers in the same way. (See: [[rc://en/ta/man/translate/figs-metaphor]])\n\n## Other possible translation difficulties in this chapter\n\n### “The disciple whom Jesus loved”\n\nThe Apostle John referred to himself as the disciple “whom Jesus loved” twice in this chapter ([21:7](../21/07.md), [20](../21/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to use a first person pronoun to these references and the other references to John throughout this chapter. You would also need to use first person plural pronouns in this chapter for all references to the disciples as a group, since John was one of them. If your language can retain the third person references, then you may want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/names/johntheapostle]] and [[rc://en/ta/man/translate/figs-123person]])\n\n### Different words for “love”\n\nIn [verses 15–17](../21/15.md), Jesus and Peter speak to each other using two different words in the original language that could both be translated as “love.” These words are often used interchangeably. However, when they are used together like in [verses 15–17](../21/15.md), they can have slightly different meanings. One word can refer to a type of love that is based on affection and friendship, but the other word can refer to a type of love that is based on sincere devotion and high esteem for the person being loved. Although the UST translates both of these words as “love,” the notes will provide more specific alternatives. +JHN 21 intro e1bg 0 # John 21 General Notes

## Structure and formatting

1. Jesus eats breakfast with his disciples (21:1–14)
2. Jesus restores Peter as his disciple (21:15–19)
3. Jesus and Peter speak about John (21:20–23)
4. John concludes his Gospel (21:24–25)

## Important figures of speech in this chapter

### The metaphor of sheep

Before Jesus died, he spoke of himself taking care of his people as if he were a good shepherd taking care of sheep ([10:11](../10/11.md)). After he became alive again, Jesus commanded Peter to take care of other believers in the same way. (See: [[rc://en/ta/man/translate/figs-metaphor]])

## Other possible translation difficulties in this chapter

### “The disciple whom Jesus loved”

The Apostle John referred to himself as the disciple “whom Jesus loved” twice in this chapter ([21:7](../21/07.md), [20](../21/20.md)). Your language may not allow people to speak of themselves as if they were speaking about someone else. If this is the case, then you will need to use a first person pronoun to these references and the other references to John throughout this chapter. You would also need to use first person plural pronouns in this chapter for all references to the disciples as a group, since John was one of them. If your language can retain the third person references, then you may want to make these references to John explicit by adding “John” next to them. See the discussion of this in Part 1 of the General Introduction to the Gospel of John. (See: [[rc://en/tw/dict/bible/names/johntheapostle]] and [[rc://en/ta/man/translate/figs-123person]])

### Different words for “love”

In [verses 15–17](../21/15.md), Jesus and Peter speak to each other using two different words in the original language that could both be translated as “love.” These words are often used interchangeably. However, when they are used together like in [verses 15–17](../21/15.md), they can have slightly different meanings. One word can refer to a type of love that is based on affection and friendship, but the other word can refer to a type of love that is based on sincere devotion and high esteem for the person being loved. Although the UST translates both of these words as “love,” the notes will provide more specific alternatives. JHN 21 1 x44v writing-newevent μετὰ ταῦτα 1 General Information: This phrase introduces a new event that happened some time after the events the story has just related. The story does not say how long after those events this new event happened. Use the natural form in your language for introducing a new event. Alternate translation: “Some time later” (See: [[rc://en/ta/man/translate/writing-newevent]]) JHN 21 1 yj6k translate-names θαλάσσης τῆς Τιβεριάδος 1 This **Sea** was also called “the Sea of Galilee.” See how you translated the similar name in [6:1](../06/01.md). (See: [[rc://en/ta/man/translate/translate-names]]) JHN 21 2 et5h writing-background 0 General Information: [Verses 2–3](../21/02.md) provide background information on what happens in the story before Jesus appears to his disciples at the Sea of Tiberias. Use the natural form in your language for expressing background information. (See: [[rc://en/ta/man/translate/writing-background]]) @@ -2628,22 +2628,22 @@ JHN 21 2 b421 figs-activepassive Θωμᾶς ὁ λεγόμενος Δίδυμο JHN 21 2 m4gx translate-names Κανὰ τῆς Γαλιλαίας 1 See how you translated this phrase in [2:1](../02/01.md). (See: [[rc://en/ta/man/translate/translate-names]]) JHN 21 2 xyiv figs-explicit οἱ τοῦ Ζεβεδαίου 1 This phrase refers to the disciples John and James, whom Jesus called “sons of thunder” in [Mark 3:17](../../mrk/03/17.md). If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “James and I, the sons of Zebedee” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 2 e1qx translate-names Ζεβεδαίου 1 **Zebedee** is the name of a man. He was the father of the disciples John and James ([Matthew 4:21](../../mat/04/21.md)). (See: [[rc://en/ta/man/translate/translate-names]]) -JHN 21 3 pqlw figs-pastforfuture λέγει…λέγουσιν 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]])\n +JHN 21 3 pqlw figs-pastforfuture λέγει…λέγουσιν 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 21 3 zow1 figs-exclusive ἡμεῖς 1 When the disciples say **we**, they are speaking of themselves without Peter, so **we** would be exclusive. Your language may require you to mark this form. (See: [[rc://en/ta/man/translate/figs-exclusive]]) JHN 21 3 p8f0 figs-go ἐρχόμεθα 1 Your language may say “going” rather than **coming** in contexts such as this. Use whichever is more natural in your language. Alternate translation: “are going” (See: [[rc://en/ta/man/translate/figs-go]]) JHN 21 3 l2s6 figs-explicit ἐνέβησαν εἰς τὸ πλοῖον 1 Here, **got in a boat** implies that they also took the boat out on the Sea of Tiberias in order to fish. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “got into a boat and went fishing” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 4 j7jx figs-pastforfuture ἐστιν 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 21 5 jrth figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) -JHN 21 5 wgd7 figs-metaphor παιδία 1 Here Jesus uses the word **Children** figuratively as an affectionate way to address his disciples. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “My dear friends” (See: [[rc://en/ta/man/translate/figs-metaphor]])\n -JHN 21 5 o62p figs-explicit μή τι προσφάγιον ἔχετε? 1 Jesus asks this question in a way that expects a negative response. He knows that the disciples did not catch any fish. If your language has a question form that assumes a negative response, you should use it here. Alternate translation: “you surely do not have any fish to eat, am I right?” (See: [[rc://en/ta/man/translate/figs-explicit]])\n +JHN 21 5 wgd7 figs-metaphor παιδία 1 Here Jesus uses the word **Children** figuratively as an affectionate way to address his disciples. If this would confuse your readers, you could say the meaning plainly. Alternate translation: “My dear friends” (See: [[rc://en/ta/man/translate/figs-metaphor]]) +JHN 21 5 o62p figs-explicit μή τι προσφάγιον ἔχετε? 1 Jesus asks this question in a way that expects a negative response. He knows that the disciples did not catch any fish. If your language has a question form that assumes a negative response, you should use it here. Alternate translation: “you surely do not have any fish to eat, am I right?” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 6 l2jd figs-explicit εὑρήσετε 1 you will find some Here, **some** refers to fish. If this would confuse your readers, you could say the meaning explicitly. Alternate translation: “you will find some fish” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 7 u5c3 figs-explicit ὁ μαθητὴς ἐκεῖνος ὃν ἠγάπα ὁ Ἰησοῦς 1 loved This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John and the General Notes for this chapter. See also how you translated similar phrases in [13:23](../13/23.md), [18:15](../18/15.md), and [20:2](../20/02.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 7 kfh9 figs-pastforfuture λέγει 1 loved Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) -JHN 21 7 h3p4 figs-explicit τὸν ἐπενδύτην διεζώσατο 1 he tied up his outer garment Here, **outer garment** refers to a coat that would be worn over a person’s regular clothing. If this would confuse your readers, you could say the meaning explicitly. Alternate translation: “put on his cloak” (See: [[rc://en/ta/man/translate/figs-explicit]])\n +JHN 21 7 h3p4 figs-explicit τὸν ἐπενδύτην διεζώσατο 1 he tied up his outer garment Here, **outer garment** refers to a coat that would be worn over a person’s regular clothing. If this would confuse your readers, you could say the meaning explicitly. Alternate translation: “put on his cloak” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 7 eve2 writing-background ἦν γὰρ γυμνός 1 for he was undressed Here, **undressed** does not mean that Peter was naked. Rather, Peter had taken off **his outer garment** so that it would be easier for him to work. Now that he was about to greet Jesus, he wanted to wear more clothing. Alternate translation: “for he had taken off most of his clothes” (See: [[rc://en/ta/man/translate/writing-background]]) JHN 21 7 ab4d figs-explicit ἔβαλεν ἑαυτὸν εἰς τὴν θάλασσαν 1 threw himself into the sea This implies that Peter jumped into the **sea** in order to swim to the shore. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “threw himself into the sea and swam to shore” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 8 wrd3 writing-background οὐ γὰρ ἦσαν μακρὰν ἀπὸ τῆς γῆς, ἀλλὰ ὡς ἀπὸ πηχῶν διακοσίων 1 for they were not far from the land, about two hundred cubits off Here John provides this background information about the location of the boat the disciples were fishing in. Use the natural form in your language for expressing background information. Alternate translation: “for the boat was near the land, only about 200 cubits away” (See: [[rc://en/ta/man/translate/writing-background]]) -JHN 21 8 k1j9 figs-123person ἦσαν 1 for they were not far from the land, about two hundred cubits off If you translated “the disciple whom Jesus loved” in the previous verse with a first person form, then you will need to use the first person plural “we” here. You will also need to use first person plural pronouns in all occurrences of third person plural pronouns that refer to the disciples throughout the rest of this chapter. Alternate translation: “we were” (See: [[rc://en/ta/man/translate/figs-123person]])\n +JHN 21 8 k1j9 figs-123person ἦσαν 1 for they were not far from the land, about two hundred cubits off If you translated “the disciple whom Jesus loved” in the previous verse with a first person form, then you will need to use the first person plural “we” here. You will also need to use first person plural pronouns in all occurrences of third person plural pronouns that refer to the disciples throughout the rest of this chapter. Alternate translation: “we were” (See: [[rc://en/ta/man/translate/figs-123person]]) JHN 21 8 c1j8 translate-bdistance πηχῶν διακοσίων 1 two hundred cubits A **cubit** is a measurement of distance equivalent to a little less than half of one meter or about one yard. If it would be helpful to your readers, you could express this in terms of modern measurements, either in the text or a footnote. Alternate translation: “about 90 meters” or “about 100 yards” (See: [[rc://en/ta/man/translate/translate-bdistance]]) JHN 21 9 ilgt figs-pastforfuture βλέπουσιν 1 two hundred cubits Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 21 9 r0ka figs-activepassive ἀνθρακιὰν κειμένην, καὶ ὀψάριον ἐπικείμενον 1 If your language does not use the passive form in this way, you can state this in active form or in another way that is natural in your language. Alternate translation: “a charcoal fire that Jesus had kindled, and a fish that Jesus had laid on it” (See: [[rc://en/ta/man/translate/figs-activepassive]]) @@ -2678,8 +2678,8 @@ JHN 21 19 ys3m writing-background τοῦτο δὲ εἶπεν σημαίνων JHN 21 19 kpf6 figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 21 19 k8z1 figs-idiom ἀκολούθει μοι 1 Follow me See how you translated this sentence in [1:43](../01/43.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) JHN 21 20 eg23 figs-pastforfuture βλέπει 1 the disciple whom Jesus loved Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) -JHN 21 20 wzm9 figs-explicit τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς 1 the disciple whom Jesus loved This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John and the General Notes for this chapter. See also how you translated similar phrases in [13:23](../13/23.md), [18:15](../18/15.md), [20:2](../20/02.md), and [21:7](../21/07.md). (See: [[rc://en/ta/man/translate/figs-explicit]])\n -JHN 21 20 ikd4 writing-pronouns ἀκολουθοῦντα 1 loved If your language marks the dual form, then the pronoun **them** here would be in the dual form. (See: [[rc://en/ta/man/translate/writing-pronouns]])\n +JHN 21 20 wzm9 figs-explicit τὸν μαθητὴν ὃν ἠγάπα ὁ Ἰησοῦς 1 the disciple whom Jesus loved This phrase refers to the apostle John who wrote this Gospel. See the discussion of this phrase in Part 1 of the Introduction to the Gospel of John and the General Notes for this chapter. See also how you translated similar phrases in [13:23](../13/23.md), [18:15](../18/15.md), [20:2](../20/02.md), and [21:7](../21/07.md). (See: [[rc://en/ta/man/translate/figs-explicit]]) +JHN 21 20 ikd4 writing-pronouns ἀκολουθοῦντα 1 loved If your language marks the dual form, then the pronoun **them** here would be in the dual form. (See: [[rc://en/ta/man/translate/writing-pronouns]]) JHN 21 20 ys31 figs-explicit ἐν τῷ δείπνῳ 1 at the dinner John here refers to **the dinner** Jesus had with his disciples on the night before he was crucified. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “at the last dinner they had together before Jesus died” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 20 aba3 Κύριε, τίς ἐστιν, ὁ παραδιδούς σε 1 See how you translated the similar sentence in [13:25](../13/25.md). JHN 21 21 u5rr figs-pastforfuture λέγει 1 Here John uses the present tense in past narration in order to call attention to a development in the story. (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) @@ -2689,11 +2689,11 @@ JHN 21 22 e3xi writing-pronouns ἐὰν αὐτὸν θέλω μένειν 1 If JHN 21 22 tef8 figs-explicit ἔρχομαι 1 I come Jesus uses **come** here to refer to the time in the future when he will return to earth from heaven. If this might confuse your readers, you could say the meaning explicitly. Alternate translation: “I come back to this world” (See: [[rc://en/ta/man/translate/figs-explicit]]) JHN 21 22 tf23 figs-rquestion τί πρὸς σέ? 1 what is that to you? **Jesus** is using a rhetorical question here to mildly rebuke Peter. If you would not use a rhetorical question for this purpose in your language, you could translate his words as a statement or an exclamation and communicate the emphasis in another way. Alternate translation: “that has nothing to do with you” (See: [[rc://en/ta/man/translate/figs-rquestion]]) JHN 21 22 dvts figs-idiom μοι ἀκολούθει 1 See how you translated this sentence in [1:43](../01/43.md). (See: [[rc://en/ta/man/translate/figs-idiom]]) -JHN 21 23 wmzo figs-metonymy οὗτος ὁ λόγος 1 Here, **this word** refers to what **the brothers** say about John’s future in the next clause. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “the following report about John’s future” (See: [[rc://en/ta/man/translate/figs-metonymy]])\n +JHN 21 23 wmzo figs-metonymy οὗτος ὁ λόγος 1 Here, **this word** refers to what **the brothers** say about John’s future in the next clause. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “the following report about John’s future” (See: [[rc://en/ta/man/translate/figs-metonymy]]) JHN 21 23 np23 figs-metaphor ἐξῆλθεν…οὗτος ὁ λόγος 1 John uses **spread** figuratively to refer to **this word** being repeated among the believers. If this might confuse your readers, you could say the meaning plainly. Alternate translation: “this word was repeated” (See: [[rc://en/ta/man/translate/figs-metaphor]]) JHN 21 23 c2cr figs-gendernotations τοὺς ἀδελφοὺς 1 the brothers Although the term **brothers** is masculine, John is using the word here in a generic sense that includes both men and women. Alternate translation: “the fellow believers” (See: [[rc://en/ta/man/translate/figs-gendernotations]]) JHN 21 23 chsq figs-explicit ὁ μαθητὴς ἐκεῖνος 1 Here, **that disciple** refers to the Apostle John. If this might confuse your readers, you could say that explicitly, as in the UST. (See: [[rc://en/ta/man/translate/figs-explicit]]) -JHN 21 23 wb7e figs-pastforfuture οὐκ ἀποθνῄσκει…ὅτι οὐκ ἀποθνῄσκει 1 the brothers John is using the present tense in order to refer to something that will happen in the future. If this might confuse your readers, you could use the future tense. Alternate translation: “will not die … that he will not die” (See: [[rc://en/ta/man/translate/figs-pastforfuture]])\n +JHN 21 23 wb7e figs-pastforfuture οὐκ ἀποθνῄσκει…ὅτι οὐκ ἀποθνῄσκει 1 the brothers John is using the present tense in order to refer to something that will happen in the future. If this might confuse your readers, you could use the future tense. Alternate translation: “will not die … that he will not die” (See: [[rc://en/ta/man/translate/figs-pastforfuture]]) JHN 21 23 cs14 writing-pronouns αὐτῷ 1 the brothers The pronoun **him** here refers to Peter. If this might confuse your readers, you could say that explicitly, as in the UST. (See: [[rc://en/ta/man/translate/writing-pronouns]]) JHN 21 23 elmi writing-pronouns ὅτι οὐκ ἀποθνῄσκει…αὐτὸν 1 the brothers The pronouns *he** and **him** here refer to John. If this might confuse your readers, you could say that explicitly, as in the UST. (See: [[rc://en/ta/man/translate/writing-pronouns]]) JHN 21 23 qxqr ἐὰν αὐτὸν θέλω μένειν ἕως ἔρχομαι, τί πρὸς σέ 1 See how you translated this sentence in the previous verse.