John 1:31

1:31 I did not recognize ¹  him, but I came baptizing with water so that he could be revealed to Israel.” ² 

John 3:17

3:17 For God did not send his Son into the world to condemn the world, ³  but that the world should be saved through him.

John 3:28

3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ⁴  but rather, ‘I have been sent before him.’

John 7:22

7:22 However, because Moses gave you the practice of circumcision ⁵  (not that it came from Moses, but from the forefathers), you circumcise a male child ⁶  on the Sabbath.

John 8:16

8:16 But if I judge, my evaluation is accurate, ⁷  because I am not alone when I judge, ⁸  but I and the Father who sent me do so together. ⁹ 

John 9:3

9:3 Jesus answered, “Neither this man ¹⁰  nor his parents sinned, but he was born blind so that ¹¹  the acts ¹²  of God may be revealed ¹³  through what happens to him. ¹⁴ 

John 9:31

9:31 We know that God doesn’t listen to ¹⁵  sinners, but if anyone is devout ¹⁶  and does his will, God ¹⁷  listens to ¹⁸  him. ¹⁹ 

John 11:30

11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.)

John 12:6

12:6 (Now Judas ²⁰  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ²¹  he used to steal what was put into it.) ²² 

John 12:49

12:49 For I have not spoken from my own authority, ²³  but the Father himself who sent me has commanded me ²⁴  what I should say and what I should speak.

John 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ²⁵  that I love the Father. ²⁶  Get up, let us go from here.” ²⁷ 

John 16:2

16:2 They will put you out of ²⁸  the synagogue, ²⁹  yet a time ³⁰  is coming when the one who kills you will think he is offering service to God. ³¹ 

[1:31]  ¹ tn Or “know.”

[1:31]  ² sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.

[3:17]  ³ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:28]  ⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:22]  ⁷ tn Grk “gave you circumcision.”

[7:22]  ⁸ tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[8:16]  ⁹ tn Grk “my judgment is true.”

[8:16]  ¹⁰ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ¹¹ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[9:3]  ¹¹ tn Grk “this one.”

[9:3]  ¹² tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ¹³ tn Or “deeds”; Grk “works.”

[9:3]  ¹⁴ tn Or “manifested,” “brought to light.”

[9:3]  ¹⁵ tn Grk “in him.”

[9:31]  ¹³ tn Grk “God does not hear.”

[9:31]  ¹⁴ tn Or “godly.”

[9:31]  ¹⁵ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ¹⁶ tn Or “hears.”

[9:31]  ¹⁷ tn Grk “this one.”

[12:6]  ¹⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ¹⁶ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ¹⁷ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[12:49]  ¹⁷ tn Grk “I have not spoken from myself.”

[12:49]  ¹⁸ tn Grk “has given me commandment.”

[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.

[16:2]  ²¹ tn Or “expel you from.”

[16:2]  ²² sn See the note on synagogue in 6:59.

[16:2]  ²³ tn Grk “an hour.”

[16:2]  ²⁴ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.