John 1:39

1:39 Jesus ¹  answered, ²  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ³ 

John 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ⁴  – ask me, a Samaritan woman, for water ⁵  to drink?” (For Jews use nothing in common ⁶  with Samaritans.) ⁷ 

John 8:26

8:26 I have many things to say and to judge ⁸  about you, but the Father ⁹  who sent me is truthful, ¹⁰  and the things I have heard from him I speak to the world.” ¹¹ 

John 10:18

10:18 No one takes it away from me, but I lay it down ¹²  of my own free will. ¹³  I have the authority ¹⁴  to lay it down, and I have the authority ¹⁵  to take it back again. This commandment ¹⁶  I received from my Father.”

John 14:17

14:17 the Spirit of truth, whom the world cannot accept, ¹⁷  because it does not see him or know him. But you know him, because he resides ¹⁸  with you and will be ¹⁹  in you.

John 14:23

14:23 Jesus replied, ²⁰  “If anyone loves me, he will obey ²¹  my word, and my Father will love him, and we will come to him and take up residence with him. ²² 

John 15:15

15:15 I no longer call you slaves, ²³  because the slave does not understand ²⁴  what his master is doing. But I have called you friends, because I have revealed to you everything ²⁵  I heard ²⁶  from my Father.

John 17:8

17:8 because I have given them the words you have given me. They ²⁷  accepted ²⁸  them ²⁹  and really ³⁰  understand ³¹  that I came from you, and they believed that you sent me.

John 19:25

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ³² 

[1:39]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ² tn Grk “said to them.”

[1:39]  ³ tn Grk “about the tenth hour.”

[4:9]  ⁴ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ⁵ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁶ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  ⁷ sn This is a parenthetical note by the author.

[8:26]  ⁷ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ⁸ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ⁹ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ¹⁰ tn Grk “and what things I have heard from him, these things I speak to the world.”

[10:18]  ¹⁰ tn Or “give it up.”

[10:18]  ¹¹ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ¹² tn Or “I have the right.”

[10:18]  ¹³ tn Or “I have the right.”

[10:18]  ¹⁴ tn Or “order.”

[14:17]  ¹³ tn Or “cannot receive.”

[14:17]  ¹⁴ tn Or “he remains.”

[14:17]  ¹⁵ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:23]  ¹⁶ tn Grk “answered and said to him.”

[14:23]  ¹⁷ tn Or “will keep.”

[14:23]  ¹⁸ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[15:15]  ¹⁹ tn See the note on the word “slaves” in 4:51.

[15:15]  ²⁰ tn Or “does not know.”

[15:15]  ²¹ tn Grk “all things.”

[15:15]  ²² tn Or “learned.”

[17:8]  ²² tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ²³ tn Or “received.”

[17:8]  ²⁴ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ²⁵ tn Or “truly.”

[17:8]  ²⁶ tn Or have come to know.”

[19:25]  ²⁵ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.