John 1:16

1:16 For we have all received from his fullness one gracious gift after another. ¹ 

John 6:69

6:69 We ²  have come to believe and to know ³  that you are the Holy One of God!” ⁴ 

John 9:28-29

9:28 They ⁵  heaped insults ⁶  on him, saying, ⁷  “You are his disciple! ⁸  We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man ⁹  comes from!”

John 11:16

11:16 So Thomas (called Didymus ¹⁰ ) ¹¹  said to his fellow disciples, “Let us go too, so that we may die with him.” ¹² 

John 17:22

17:22 The glory ¹³  you gave to me I have given to them, that they may be one just as we are one –

John 4:22

4:22 You people ¹⁴  worship what you do not know. We worship what we know, because salvation is from the Jews. ¹⁵ 

John 8:41

8:41 You people ¹⁶  are doing the deeds of your father.”

Then ¹⁷  they said to Jesus, ¹⁸  “We were not born as a result of immorality! ¹⁹  We have only one Father, God himself.”

John 8:48

8:48 The Judeans ²⁰  replied, ²¹  “Aren’t we correct in saying ²²  that you are a Samaritan and are possessed by a demon?” ²³ 

John 9:40

9:40 Some of the Pharisees ²⁴  who were with him heard this ²⁵  and asked him, ²⁶  “We are not blind too, are we?” ²⁷ 

John 19:7

19:7 The Jewish leaders ²⁸  replied, ²⁹  “We have a law, ³⁰  and according to our law he ought to die, because he claimed to be the Son of God!” ³¹ 

John 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

John 7:35

7:35 Then the Jewish leaders ³²  said to one another, “Where is he ³³  going to go that we cannot find him? ³⁴  He is not going to go to the Jewish people dispersed ³⁵  among the Greeks and teach the Greeks, is he? ³⁶ 

John 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ³⁷  Ask him, he is a mature adult. ³⁸  He will speak for himself.”

John 9:24

9:24 Then they summoned ³⁹  the man who used to be blind ⁴⁰  a second time and said to him, “Promise before God to tell the truth. ⁴¹  We know that this man ⁴²  is a sinner.”

John 17:11

17:11 I ⁴³  am no longer in the world, but ⁴⁴  they are in the world, and I am coming to you. Holy Father, keep them safe ⁴⁵  in your name ⁴⁶  that you have given me, so that they may be one just as we are one. ⁴⁷ 

John 21:3

21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ⁴⁸  They went out and got into the boat, but that night they caught nothing.

John 12:34

12:34 Then the crowd responded, ⁴⁹  “We have heard from the law that the Christ ⁵⁰  will remain forever. ⁵¹  How ⁵²  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

[1:16]  ¹ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[6:69]  ² tn Grk “And we.”

[6:69]  ³ sn See 1 John 4:16.

[6:69]  ⁴ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[9:28]  ³ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:28]  ⁴ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ⁵ tn Grk “and said.”

[9:28]  ⁶ tn Grk “You are that one’s disciple.”

[9:29]  ⁴ tn Grk “where this one.”

[11:16]  ⁵ sn Didymus means “the twin” in Greek.

[11:16]  ⁶ sn This is a parenthetical note by the author.

[11:16]  ⁷ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[17:22]  ⁶ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[4:22]  ⁷ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ⁸ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[8:41]  ⁸ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁹ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, 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 52). 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.

[8:41]  ¹⁰ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ¹¹ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:48]  ⁹ tn Grk “the Jews.” See the note on this term in v. 31. Here 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). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ¹⁰ tn Grk “answered and said to him.”

[8:48]  ¹¹ tn Grk “Do we not say rightly.”

[8:48]  ¹² tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[9:40]  ¹⁰ sn See the note on Pharisees in 1:24.

[9:40]  ¹¹ tn Grk “heard these things.”

[9:40]  ¹² tn Grk “and said to him.”

[9:40]  ¹³ 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 we?”).

[19:7]  ¹¹ 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 refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ¹² tn Grk “answered him.”

[19:7]  ¹³ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ¹⁴ tn Grk “because he made himself out to be the Son of God.”

[7:35]  ¹² 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]  ¹³ tn Grk “this one.”

[7:35]  ¹⁴ tn Grk “will not find him.”

[7:35]  ¹⁵ 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]  ¹⁶ 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?”).

[9:21]  ¹³ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ¹⁴ tn Or “he is of age.”

[9:24]  ¹⁴ tn Grk “they called.”

[9:24]  ¹⁵ tn Grk “who was blind.”

[9:24]  ¹⁶ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ¹⁷ tn The phrase “this man” is a reference to Jesus.

[17:11]  ¹⁵ 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.

[17:11]  ¹⁶ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹⁷ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁸ tn Or “by your name.”

[17:11]  ¹⁹ tn The second repetition of “one” is implied, and is supplied here for clarity.

[21:3]  ¹⁶ tn Grk “they said to him.”

[12:34]  ¹⁷ tn Grk “Then the crowd answered him.”

[12:34]  ¹⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ¹⁹ 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]  ²⁰ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.