John 1:26

1:26 John answered them, ¹  “I baptize with water. Among you stands one whom you do not recognize, ² 

John 1:36

1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” ³ 

John 4:20

4:20 Our fathers worshiped on this mountain, ⁴  and you people ⁵  say that the place where people must worship is in Jerusalem.” ⁶ 

John 5:3

5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.

John 6:50

6:50 This ⁷  is the bread that has come down from heaven, so that a person ⁸  may eat from it and not die.

John 7:33

7:33 Then Jesus said, “I will be with you for only a little while longer, ⁹  and then ¹⁰  I am going to the one who sent me.

John 7:45

Lack of Belief

7:45 Then the officers ¹¹  returned ¹²  to the chief priests and Pharisees, ¹³  who said to them, “Why didn’t you bring him back with you?” ¹⁴ 

John 8:13

8:13 So the Pharisees ¹⁵  objected, ¹⁶  “You testify about yourself; your testimony is not true!” ¹⁷ 

John 10:40

10:40 Jesus ¹⁸  went back across the Jordan River ¹⁹  again to the place where John ²⁰  had been baptizing at an earlier time, ²¹  and he stayed there.

John 12:2

12:2 So they prepared a dinner for Jesus ²²  there. Martha ²³  was serving, and Lazarus was among those present at the table ²⁴  with him.

John 15:8

15:8 My Father is honored ²⁵  by this, that ²⁶  you bear ²⁷  much fruit and show that you are ²⁸  my disciples.

John 15:13

15:13 No one has greater love than this – that one lays down his life ²⁹  for his friends.

John 18:35

18:35 Pilate answered, “I am not a Jew, am I? ³⁰  Your own people ³¹  and your chief priests handed you over ³²  to me. What have you done?”

John 19:18

19:18 There they ³³  crucified ³⁴  him along with two others, ³⁵  one on each side, with Jesus in the middle.

John 21:22

21:22 Jesus replied, ³⁶  “If I want him to live ³⁷  until I come back, ³⁸  what concern is that of yours? You follow me!”

John 21:24

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

¹ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

² tn Or “know.”

³ sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.

⁵ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

⁶ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

⁷ map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.

⁷ tn Or “Here.”

⁸ tn Grk “someone” (τις, tis).

⁹ tn Grk “Yet a little I am with you.”

¹⁰ tn The word “then” is not in the Greek text, but is implied.

¹¹ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

¹² tn Grk “came.”

¹³ sn See the note on Pharisees in 1:24.

¹⁴ tn Grk “Why did you not bring him?” The words “back with you” are implied.

¹³ sn See the note on Pharisees in 1:24.

¹⁴ tn Grk “Then the Pharisees said to him.”

¹⁵ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

¹⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

¹⁶ tn The word “River” is not in the Greek text but is supplied for clarity.

¹⁷ sn John refers to John the Baptist.

¹⁸ tn Grk “formerly.”

¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

¹⁸ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

¹⁹ tn Grk “reclining at the table.”

¹⁹ tn Grk “glorified.”

²⁰ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

²¹ tn Or “yield.”

²² tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

²¹ tn Or “one dies willingly.”

²³ sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.

²⁴ tn Or “your own nation.”

²⁵ tn Or “delivered you over.”

²⁵ tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.

²⁶ sn See the note on Crucify in 19:6.

²⁷ tn Grk “and with him two others.”

²⁷ tn Grk “Jesus said to him.”

²⁸ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

²⁹ tn The word “back” is supplied to clarify the meaning.