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 2:10

2:10 and said to him, “Everyone ⁶  serves the good wine first, and then the cheaper ⁷  wine when the guests ⁸  are drunk. You have kept the good wine until now!”

John 2:15

2:15 So he made a whip of cords ⁹  and drove them all out of the temple courts, ¹⁰  with the sheep and the oxen. He scattered the coins of the money changers ¹¹  and overturned their tables.

John 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹²  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

John 5:18

5:18 For this reason the Jewish leaders ¹³  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

John 5:30

5:30 I can do nothing on my own initiative. ¹⁴  Just as I hear, I judge, and my judgment is just, ¹⁵  because I do not seek my own will, but the will of the one who sent me. ¹⁶ 

John 8:52

8:52 Then ¹⁷  the Judeans ¹⁸  responded, ¹⁹  “Now we know you’re possessed by a demon! ²⁰  Both Abraham and the prophets died, and yet ²¹  you say, ‘If anyone obeys ²²  my teaching, ²³  he will never experience ²⁴  death.’ ²⁵ 

John 11:31

11:31 Then the people ²⁶  who were with Mary ²⁷  in the house consoling her saw her ²⁸  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ²⁹  there.

John 12:9

12:9 Now a large crowd of Judeans ³⁰  learned ³¹  that Jesus ³²  was there, and so they came not only because of him ³³  but also to see Lazarus whom he had raised from the dead.

John 12:34

12:34 Then the crowd responded, ³⁴  “We have heard from the law that the Christ ³⁵  will remain forever. ³⁶  How ³⁷  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

John 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ³⁸  ‘The one who eats my bread ³⁹  has turned against me.’ ⁴⁰ 

John 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ⁴¹  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ⁴²  Peter ⁴³  denied it: “I am not!”

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 ⁴⁴  handed over ⁴⁵  to the Jewish authorities. ⁴⁶  But as it is, ⁴⁷  my kingdom is not from here.”

John 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁴⁸  him! Crucify him!” ⁴⁹  Pilate said, ⁵⁰  “You take him and crucify him! ⁵¹  Certainly ⁵²  I find no reason for an accusation ⁵³  against him!”

John 19:11

19:11 Jesus replied, “You would have no authority ⁵⁴  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ⁵⁵  is guilty of greater sin.” ⁵⁶ 

[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).

[2:10]  ⁶ tn Grk “every man” (in a generic sense).

[2:10]  ⁷ tn Or “poorer.”

[2:10]  ⁸ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[2:15]  ¹¹ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ¹² tn Grk “the temple.”

[2:15]  ¹³ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[3:26]  ¹⁶ tn “River” is not in the Greek text but is supplied for clarity.

[5:18]  ²¹ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:30]  ²⁶ tn Grk “nothing from myself.”

[5:30]  ²⁷ tn Or “righteous,” or “proper.”

[5:30]  ²⁸ tn That is, “the will of the Father who sent me.”

[8:52]  ³¹ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ³² tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ³³ tn Grk “said to him.”

[8:52]  ³⁴ tn Grk “you have a demon.”

[8:52]  ³⁵ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ³⁶ tn Grk “If anyone keeps.”

[8:52]  ³⁷ tn Grk “my word.”

[8:52]  ³⁸ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ³⁹ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[11:31]  ³⁶ 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]  ³⁷ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ³⁸ 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]  ³⁹ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[12:9]  ⁴¹ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ⁴² tn Grk “knew.”

[12:9]  ⁴³ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ⁴⁴ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[12:34]  ⁴⁶ tn Grk “Then the crowd answered him.”

[12:34]  ⁴⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ⁴⁸ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ⁴⁹ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:18]  ⁵¹ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ⁵² tn Or “The one who shares my food.”

[13:18]  ⁵³ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[18:25]  ⁵⁶ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ⁵⁷ 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 “are you?”).

[18:25]  ⁵⁸ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[18:36]  ⁶¹ tn Grk “so that I may not be.”

[18:36]  ⁶² tn Or “delivered over.”

[18:36]  ⁶³ 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]  ⁶⁴ tn Grk “now.”

[19:6]  ⁶⁶ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁶⁷ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁶⁸ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁶⁹ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁷⁰ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁷¹ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:11]  ⁷¹ tn Or “power.”

[19:11]  ⁷² tn Or “who delivered me over to you.”

[19:11]  ⁷³ tn Grk “has the greater sin” (an idiom).