John 1:14

1:14 Now ¹  the Word became flesh ²  and took up residence ³  among us. We ⁴  saw his glory – the glory of the one and only, ⁵  full of grace and truth, who came from the Father.

John 1:39

1:39 Jesus ⁶  answered, ⁷  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ⁸ 

John 3:29

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ⁹  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ¹⁰ 

John 6:27

6:27 Do not work for the food that disappears, ¹¹  but for the food that remains to eternal life – the food ¹²  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ¹³ 

John 7:35

7:35 Then the Jewish leaders ¹⁴  said to one another, “Where is he ¹⁵  going to go that we cannot find him? ¹⁶  He is not going to go to the Jewish people dispersed ¹⁷  among the Greeks and teach the Greeks, is he? ¹⁸ 

John 11:31

11:31 Then the people ¹⁹  who were with Mary ²⁰  in the house consoling her saw her ²¹  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ²²  there.

John 11:54

11:54 Thus Jesus no longer went ²³  around publicly ²⁴  among the Judeans, ²⁵  but went away from there to the region near the wilderness, to a town called Ephraim, ²⁶  and stayed there with his disciples.

John 14:26

14:26 But the Advocate, ²⁷  the Holy Spirit, whom the Father will send in my name, will teach you ²⁸  everything, ²⁹  and will cause you to remember everything ³⁰  I said to you.

John 16:21

16:21 When a woman gives birth, she has distress ³¹  because her time ³²  has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being ³³  has been born into the world. ³⁴ 

John 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ³⁵  handed over ³⁶  to the Jewish authorities. ³⁷  But as it is, ³⁸  my kingdom is not from here.”

John 20:1-2

The Resurrection

20:1 Now very early on the first day of the week, ³⁹  while it was still dark, Mary Magdalene ⁴⁰  came to the tomb and saw that the stone had been moved away from the entrance. ⁴¹  20:2 So she went running ⁴²  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

John 20:26

20:26 Eight days later the disciples were again together in the house, ⁴³  and Thomas was with them. Although the doors were locked, ⁴⁴  Jesus came and stood among them and said, “Peace be with you!”

[1:14]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ² tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ³ tn Grk “and tabernacled.”

[1:14]  ⁴ tn Grk “and we saw.”

[1:14]  ⁵ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[1:39]  ⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ⁷ tn Grk “said to them.”

[1:39]  ⁸ tn Grk “about the tenth hour.”

[3:29]  ¹¹ tn Grk “rejoices with joy” (an idiom).

[3:29]  ¹² tn Grk “Therefore this my joy is fulfilled.”

[6:27]  ¹⁶ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  ¹⁷ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ¹⁸ tn Grk “on this one.”

[7:35]  ²¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ²² tn Grk “this one.”

[7:35]  ²³ tn Grk “will not find him.”

[7:35]  ²⁴ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ²⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[11:31]  ²⁶ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ²⁷ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ²⁸ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ²⁹ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[11:54]  ³¹ tn Grk “walked.”

[11:54]  ³² tn Or “openly.”

[11:54]  ³³ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ³⁴ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[14:26]  ³⁶ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ³⁷ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ³⁸ tn Grk “all things.”

[14:26]  ³⁹ tn Grk “all things.”

[16:21]  ⁴¹ sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).

[16:21]  ⁴² tn Grk “her hour.”

[16:21]  ⁴³ tn Grk “that a man” (but in a generic sense, referring to a human being).

[16:21]  ⁴⁴ sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.

[18:36]  ⁴⁶ tn Grk “so that I may not be.”

[18:36]  ⁴⁷ tn Or “delivered over.”

[18:36]  ⁴⁸ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ⁴⁹ tn Grk “now.”

[20:1]  ⁵¹ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ⁵² sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ⁵³ tn Grk “from the tomb.”

[20:2]  ⁵⁶ tn Grk “So she ran and came.”

[20:26]  ⁶¹ tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁶² tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.