John 1:26

1:26 John answered them, ¹  “I baptize with water. Among you stands one whom you do not recognize, ² 

John 6:69

6:69 We ³  have come to believe and to know ⁴  that you are the Holy One of God!” ⁵ 

John 7:27

7:27 But we know where this man ⁶  comes from. ⁷  Whenever the Christ ⁸  comes, no one will know where he comes from.” ⁹ 

John 7:50

7:50 Nicodemus, who had gone to Jesus ¹⁰  before and who was one of the rulers, ¹¹  said, ¹² 

John 8:10

8:10 Jesus stood up straight ¹³  and said to her, “Woman, ¹⁴  where are they? Did no one condemn you?”

John 8:50

8:50 I am not trying to get ¹⁵  praise for myself. ¹⁶  There is one who demands ¹⁷  it, and he also judges. ¹⁸ 

John 11:52

11:52 and not for the Jewish nation ¹⁹  only, ²⁰  but to gather together ²¹  into one the children of God who are scattered.) ²² 

John 13:14

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.

John 14:6

14:6 Jesus replied, ²³  “I am the way, and the truth, and the life. ²⁴  No one comes to the Father except through me.

John 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ²⁵  from the evil one. ²⁶ 

[1:26]  ¹ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ² tn Or “know.”

[6:69]  ³ tn Grk “And we.”

[6:69]  ⁴ sn See 1 John 4:16.

[6:69]  ⁵ 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.

[7:27]  ⁵ tn Grk “this one.”

[7:27]  ⁶ sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  ⁸ sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[7:50]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ⁸ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ⁹ tn Grk “said to them.”

[8:10]  ⁹ tn Or “straightened up.”

[8:10]  ¹⁰ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[8:50]  ¹¹ tn Grk “I am not seeking.”

[8:50]  ¹² tn Grk “my glory.”

[8:50]  ¹³ tn Grk “who seeks.”

[8:50]  ¹⁴ tn Or “will be the judge.”

[11:52]  ¹³ tn See the note on the word “nation” in the previous verse.

[11:52]  ¹⁴ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ¹⁵ tn Grk “that he might gather together.”

[11:52]  ¹⁶ sn This is a parenthetical note by the author.

[14:6]  ¹⁵ tn Grk “Jesus said to him.”

[14:6]  ¹⁶ tn Or “I am the way, even the truth and the life.”

[17:15]  ¹⁷ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ¹⁸ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.