John 1:29

1:29 On the next day John ¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²  who takes away the sin of the world!

John 3:16

3:16 For this is the way ³  God loved the world: He gave his one and only ⁴  Son, so that everyone who believes in him will not perish ⁵  but have eternal life. ⁶ 

John 3:19

3:19 Now this is the basis for judging: ⁷  that the light has come into the world and people ⁸  loved the darkness rather than the light, because their deeds were evil.

John 9:39

9:39 Jesus ⁹  said,] ¹⁰  “For judgment I have come into this world, so that those who do not see may gain their sight, ¹¹  and the ones who see may become blind.”

John 10:36

10:36 do you say about the one whom the Father set apart ¹²  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

John 14:19

14:19 In a little while ¹³  the world will not see me any longer, but you will see me; because I live, you will live too.

John 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ¹⁴  said, ¹⁵  “what has happened that you are going to reveal ¹⁶  yourself to us and not to the world?”

John 14:30-31

14:30 I will not speak with you much longer, ¹⁷  for the ruler of this world is coming. ¹⁸  He has no power over me, ¹⁹  14:31 but I am doing just what the Father commanded me, so that the world may know ²⁰  that I love the Father. ²¹  Get up, let us go from here.” ²² 

John 16:20

16:20 I tell you the solemn truth, ²³  you will weep ²⁴  and wail, ²⁵  but the world will rejoice; you will be sad, ²⁶  but your sadness will turn into ²⁷  joy.

John 17:9

17:9 I am praying ²⁸  on behalf of them. I am not praying ²⁹  on behalf of the world, but on behalf of those you have given me, because they belong to you. ³⁰ 

John 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ³¹  know that you sent me.

[1:29]  ¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[3:16]  ³ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ⁴ tn 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 Clement 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 (τέκνα θεοῦ, tekna qeou), 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).

[3:16]  ⁵ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ⁶ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:19]  ⁵ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁶ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[9:39]  ⁷ tn Grk “And Jesus.” 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.

[9:39]  ⁸ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ⁹ tn Or “that those who do not see may see.”

[10:36]  ⁹ tn Or “dedicated.”

[14:19]  ¹¹ tn Grk “Yet a little while, and.”

[14:22]  ¹³ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ¹⁴ tn Grk “said to him.”

[14:22]  ¹⁵ tn Or “disclose.”

[14:30]  ¹⁵ tn Grk “I will no longer speak many things with you.”

[14:30]  ¹⁶ sn The ruler of this world is a reference to Satan.

[14:30]  ¹⁷ tn Grk “in me he has nothing.”

[14:31]  ¹⁷ tn Or “may learn.”

[14:31]  ¹⁸ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ¹⁹ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[16:20]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[16:20]  ²⁰ tn Or “wail,” “cry.”

[16:20]  ²¹ tn Or “lament.”

[16:20]  ²² tn Or “sorrowful.”

[16:20]  ²³ tn Grk “will become.”

[17:9]  ²¹ tn Grk “I am asking.”

[17:9]  ²² tn Grk “I am not asking.”

[17:9]  ²³ tn Or “because they are yours.”

[17:25]  ²³ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).