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 6:14

6:14 Now when the people saw the miraculous sign that Jesus ³  performed, they began to say to one another, “This is certainly the Prophet ⁴  who is to come into the world.” ⁵ 

John 7:4

7:4 For no one who seeks to make a reputation for himself ⁶  does anything in secret. ⁷  If you are doing these things, show yourself to the world.”

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

John 10:36

10:36 do you say about the one whom the Father set apart ⁸  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

John 11:27

11:27 She replied, ⁹  “Yes, Lord, I believe ¹⁰  that you are the Christ, ¹¹  the Son of God who comes into the world.” ¹² 

John 12:19

12:19 Thus the Pharisees ¹³  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

John 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

John 14:19

14:19 In a little while ¹⁴  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) ¹⁵  said, ¹⁶  “what has happened that you are going to reveal ¹⁷  yourself to us and not to the world?”

John 14:30-31

14:30 I will not speak with you much longer, ¹⁸  for the ruler of this world is coming. ¹⁹  He has no power over me, ²⁰  14:31 but I am doing just what the Father commanded me, so that the world may know ²¹  that I love the Father. ²²  Get up, let us go from here.” ²³ 

John 17:5

17:5 And now, Father, glorify me at your side ²⁴  with the glory I had with you before the world was created. ²⁵ 

John 17:9

17:9 I am praying ²⁶  on behalf of them. I am not praying ²⁷  on behalf of the world, but on behalf of those you have given me, because they belong to you. ²⁸ 

John 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ²⁹  my joy completed ³⁰  in themselves.

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).

[6:14]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁴ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ⁵ sn An allusion to Deut 18:15.

[7:4]  ⁵ tn Or “seeks to be well known.”

[7:4]  ⁶ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[10:36]  ⁷ tn Or “dedicated.”

[11:27]  ⁹ tn Grk “She said to him.”

[11:27]  ¹⁰ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ¹¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  ¹² tn Or “the Son of God, the one who comes into the world.”

[12:19]  ¹¹ sn See the note on Pharisees in 1:24.

[14:19]  ¹³ tn Grk “Yet a little while, and.”

[14:22]  ¹⁵ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ¹⁶ tn Grk “said to him.”

[14:22]  ¹⁷ tn Or “disclose.”

[14:30]  ¹⁷ tn Grk “I will no longer speak many things with you.”

[14:30]  ¹⁸ sn The ruler of this world is a reference to Satan.

[14:30]  ¹⁹ tn Grk “in me he has nothing.”

[14:31]  ¹⁹ tn Or “may learn.”

[14:31]  ²⁰ 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]  ²¹ 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.

[17:5]  ²¹ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ²² tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:9]  ²³ tn Grk “I am asking.”

[17:9]  ²⁴ tn Grk “I am not asking.”

[17:9]  ²⁵ tn Or “because they are yours.”

[17:13]  ²⁵ tn Grk “they may have.”

[17:13]  ²⁶ tn Or “fulfilled.”

[17:25]  ²⁷ 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).