John 1:28

1:28 These things happened in Bethany ¹  across the Jordan River ²  where John was baptizing.

John 6:47

6:47 I tell you the solemn truth, ³  the one who believes ⁴  has eternal life. ⁵ 

John 7:24

7:24 Do not judge according to external appearance, ⁶  but judge with proper ⁷  judgment.”

John 7:49

7:49 But this rabble ⁸  who do not know the law are accursed!”

John 8:30

8:30 While he was saying these things, many people ⁹  believed in him.

John 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ¹⁰  and locked the doors ¹¹  of the place ¹²  because they were afraid of the Jewish leaders. ¹³  Jesus came and stood among them and said to them, “Peace be with you.”

[1:28]  ¹ tc Many witnesses ([א²] C² K T Ψ^c 083 Ë^1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì^66,75 A B C* L W^s Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.

[1:28]  ² tn “River” is not in the Greek text but is supplied for clarity.

[6:47]  ³ tn Grk “Truly, truly, I say to you.”

[6:47]  ⁴ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ⁵ tn Compare John 6:40.

[7:24]  ⁵ tn Or “based on sight.”

[7:24]  ⁶ tn Or “honest”; Grk “righteous.”

[7:49]  ⁷ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[8:30]  ⁹ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[20:19]  ¹¹ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ¹² tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  ¹³ tn Grk “where they were.”

[20:19]  ¹⁴ 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.