John 1:15

1:15 John ¹  testified ²  about him and shouted out, ³  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ⁴  because he existed before me.’”

John 3:31

3:31 The one who comes from above is superior to all. ⁵  The one who is from the earth belongs to the earth and speaks about earthly things. ⁶  The one who comes from heaven ⁷  is superior to all. ⁸ 

John 5:7

5:7 The sick man answered him, “Sir, ⁹  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ¹⁰  someone else ¹¹  goes down there ¹²  before me.”

John 5:25

5:25 I tell you the solemn truth, ¹³  a time ¹⁴  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

John 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹⁵  at the last day.

John 12:35

12:35 Jesus replied, ¹⁶  “The light is with you for a little while longer. ¹⁷  Walk while you have the light, so that the darkness may not overtake you. ¹⁸  The one who walks in the darkness does not know where he is going.

John 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ¹⁹  will not come to you, but if I go, I will send him to you.

John 16:25

16:25 “I have told you these things in obscure figures of speech; ²⁰  a time ²¹  is coming when I will no longer speak to you in obscure figures, but will tell you ²²  plainly ²³  about the Father.

John 17:12

17:12 When I was with them I kept them safe ²⁴  and watched over them ²⁵  in your name ²⁶  that you have given me. Not one ²⁷  of them was lost except the one destined for destruction, ²⁸  so that the scripture could be fulfilled. ²⁹ 

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 ³⁰  that they will be in us, so that the world will believe that you sent me.

John 18:20

18:20 Jesus replied, ³¹  “I have spoken publicly to the world. I always taught in the synagogues ³²  and in the temple courts, ³³  where all the Jewish people ³⁴  assemble together. I ³⁵  have said nothing in secret.

John 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ³⁶  I suppose the whole world ³⁷  would not have room for the books that would be written. ³⁸ 

[1:15]  ¹ sn John refers to John the Baptist.

[1:15]  ² tn Or “bore witness.”

[1:15]  ³ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ⁴ tn Or “has a higher rank than I.”

[3:31]  ⁵ tn Or “is above all.”

[3:31]  ⁶ tn Grk “speaks from the earth.”

[3:31]  ⁷ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ⁸ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[5:7]  ⁹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ¹⁰ tn Grk “while I am going.”

[5:7]  ¹¹ tn Grk “another.”

[5:7]  ¹² tn The word “there” is not in the Greek text but is implied.

[5:25]  ¹³ tn Grk “Truly, truly, I say to you.”

[5:25]  ¹⁴ tn Grk “an hour.”

[6:39]  ¹⁷ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[12:35]  ²¹ tn Grk “Then Jesus said to them.”

[12:35]  ²² tn Grk “Yet a little while the light is with you.”

[12:35]  ²³ sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.

[16:7]  ²⁵ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[16:25]  ²⁹ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ³⁰ tn Grk “an hour.”

[16:25]  ³¹ tn Or “inform you.”

[16:25]  ³² tn Or “openly.”

[17:12]  ³³ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ³⁴ tn Grk “and guarded them.”

[17:12]  ³⁵ tn Or “by your name.”

[17:12]  ³⁶ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ³⁷ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  ³⁸ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

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

[18:20]  ⁴¹ tn Grk “Jesus answered him.”

[18:20]  ⁴² sn See the note on synagogue in 6:59.

[18:20]  ⁴³ tn Grk “in the temple.”

[18:20]  ⁴⁴ tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.

[18:20]  ⁴⁵ tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[21:25]  ⁴⁵ tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ⁴⁶ tn Grk “the world itself.”

[21:25]  ⁴⁷ tc Although the majority of mss (C² Θ Ψ Ë¹³ Ï lat) conclude this Gospel with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.