John 1:3

1:3 All things were created ¹  by him, and apart from him not one thing was created ²  that has been created. ³ 

John 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ⁴ 

John 6:6

6:6 (Now Jesus ⁵  said this to test him, for he knew what he was going to do.) ⁶ 

John 6:8

6:8 One of Jesus’ disciples, ⁷  Andrew, Simon Peter’s brother, said to him,

John 6:25

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, ⁸  they said to him, “Rabbi, when did you get here?” ⁹ 

John 7:29

7:29 but ¹⁰  I know him, because I have come from him ¹¹  and he ¹²  sent me.”

John 9:23

9:23 For this reason his parents said, “He is a mature adult, ¹³  ask him.”) ¹⁴ 

John 10:39

10:39 Then ¹⁵  they attempted ¹⁶  again to seize him, but he escaped their clutches. ¹⁷ 

John 12:41

12:41 Isaiah said these things because he saw Christ’s ¹⁸  glory, and spoke about him.

John 17:19

17:19 And I set myself apart ¹⁹  on their behalf, ²⁰  so that they too may be truly set apart. ²¹ 

John 19:16

19:16 Then Pilate ²²  handed him over ²³  to them to be crucified.

The Crucifixion

So they took Jesus,

John 19:18

19:18 There they ²⁴  crucified ²⁵  him along with two others, ²⁶  one on each side, with Jesus in the middle.

[1:3]  ¹ tn Or “made”; Grk “came into existence.”

[1:3]  ² tn Or “made”; Grk “nothing came into existence.”

[1:3]  ³ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[4:2]  ⁴ sn This is a parenthetical note by the author.

[6:6]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ⁸ sn This is a parenthetical note by the author.

[6:8]  ¹⁰ tn Grk “one of his disciples.”

[6:25]  ¹³ tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  ¹⁴ sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.

[7:29]  ¹⁶ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ¹⁷ tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ¹⁸ tn Grk “and that one.”

[9:23]  ¹⁹ tn Or “he is of age.”

[9:23]  ²⁰ sn This is a parenthetical note by the author explaining the parents’ response.

[10:39]  ²² tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ²³ tn Grk “they were seeking.”

[10:39]  ²⁴ tn Grk “he departed out of their hand.”

[12:41]  ²⁵ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[17:19]  ²⁸ tn Or “I sanctify.”

[17:19]  ²⁹ tn Or “for their sake.”

[17:19]  ³⁰ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[19:16]  ³¹ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ³² tn Or “delivered him over.”

[19:18]  ³⁴ tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.

[19:18]  ³⁵ sn See the note on Crucify in 19:6.

[19:18]  ³⁶ tn Grk “and with him two others.”