John 1:10

1:10 He was in the world, and the world was created ¹  by him, but ²  the world did not recognize ³  him.

John 15:19

15:19 If you belonged to the world, ⁴  the world would love you as its own. ⁵  However, because you do not belong to the world, ⁶  but I chose you out of the world, for this reason ⁷  the world hates you. ⁸ 

John 15:18

The World’s Hatred

15:18 “If the world hates you, be aware ⁹  that it hated me first. ¹⁰ 

John 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹¹  but that the world should be saved through him.

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

John 12:19

12:19 Thus the Pharisees ¹²  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

John 14:19

14:19 In a little while ¹³  the world will not see me any longer, but you will see me; because I live, you will live too.

John 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ¹⁴  that I love the Father. ¹⁵  Get up, let us go from here.” ¹⁶ 

John 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ¹⁷  know that you sent me.

John 14:17

14:17 the Spirit of truth, whom the world cannot accept, ¹⁸  because it does not see him or know him. But you know him, because he resides ¹⁹  with you and will be ²⁰  in you.

John 14:27

14:27 “Peace I leave with you; ²¹  my peace I give to you; I do not give it ²²  to you as the world does. ²³  Do not let your hearts be distressed or lacking in courage. ²⁴ 

John 16:20

16:20 I tell you the solemn truth, ²⁵  you will weep ²⁶  and wail, ²⁷  but the world will rejoice; you will be sad, ²⁸  but your sadness will turn into ²⁹  joy.

John 17:14

17:14 I have given them your word, ³⁰  and the world has hated them, because they do not belong to the world, ³¹  just as I do not belong to the world. ³² 

John 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ³³  that they will be in us, so that the world will believe that you sent me.

John 17:23

17:23 I in them and you in me – that they may be completely one, ³⁴  so that the world will know that you sent me, and you have loved them just as you have loved me.

[1:10]  ¹ tn Or “was made”; Grk “came into existence.”

[1:10]  ² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ³ tn Or “know.”

[15:19]  ⁴ tn Grk “if you were of the world.”

[15:19]  ⁵ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁶ tn Grk “because you are not of the world.”

[15:19]  ⁷ tn Or “world, therefore.”

[15:19]  ⁸ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:18]  ⁷ tn Grk “know.”

[15:18]  ⁸ tn Grk “it hated me before you.”

[3:17]  ¹⁰ sn That is, “to judge the world to be guilty and liable to punishment.”

[12:19]  ¹³ sn See the note on Pharisees in 1:24.

[14:19]  ¹⁶ tn Grk “Yet a little while, and.”

[14:31]  ¹⁹ tn Or “may learn.”

[14:31]  ²⁰ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ²¹ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[17:25]  ²² tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[14:17]  ²⁵ tn Or “cannot receive.”

[14:17]  ²⁶ tn Or “he remains.”

[14:17]  ²⁷ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:27]  ²⁸ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ²⁹ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ³⁰ tn Grk “not as the world gives do I give to you.”

[14:27]  ³¹ tn Or “distressed or fearful and cowardly.”

[16:20]  ³¹ tn Grk “Truly, truly, I say to you.”

[16:20]  ³² tn Or “wail,” “cry.”

[16:20]  ³³ tn Or “lament.”

[16:20]  ³⁴ tn Or “sorrowful.”

[16:20]  ³⁵ tn Grk “will become.”

[17:14]  ³⁴ tn Or “your message.”

[17:14]  ³⁵ tn Grk “because they are not of the world.”

[17:14]  ³⁶ tn Grk “just as I am not of the world.”

[17:21]  ³⁷ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:23]  ⁴⁰ tn Or “completely unified.”