John 1:4

1:4 In him was life, ¹  and the life was the light of mankind. ² 

John 1:28

1:28 These things happened in Bethany ³  across the Jordan River ⁴  where John was baptizing.

John 3:15

3:15 so that everyone who believes in him may have eternal life.” ⁵ 

John 3:35

3:35 The Father loves the Son and has placed all things under his authority. ⁶ 

John 4:31

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ⁷  “Rabbi, eat something.” ⁸ 

John 5:3

5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.

John 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁹  on the Sabbath, the Jewish leaders ¹⁰  began persecuting ¹¹  him.

John 5:42

5:42 but I know you, that you do not have the love of God ¹²  within you.

John 6:49

6:49 Your ancestors ¹³  ate the manna in the wilderness, and they died.

John 7:9

7:9 When he had said this, he remained in Galilee.

John 9:5

9:5 As long as I am in the world, I am the light of the world.” ¹⁴ 

John 10:19

10:19 Another sharp division took place among the Jewish people ¹⁵  because of these words.

John 10:22

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ¹⁶  in Jerusalem. ¹⁷ 

John 12:20

Seekers

12:20 Now some Greeks ¹⁸  were among those who had gone up to worship at the feast.

John 13:32

13:32 If God is glorified in him, ¹⁹  God will also glorify him in himself, and he will glorify him right away. ²⁰ 

John 14:14

14:14 If you ask me anything in my name, I will do it.

John 17:17

17:17 Set them apart ²¹  in the truth; your word is truth.

John 17:19

17:19 And I set myself apart ²²  on their behalf, ²³  so that they too may be truly set apart. ²⁴ 

[1:4]  ¹ tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  ² tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

[1:28]  ³ tc Many witnesses ([א²] C² K T Ψ^c 083 Ë^1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì^66,75 A B C* L W^s Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.

[1:28]  ⁴ tn “River” is not in the Greek text but is supplied for clarity.

[3:15]  ⁵ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:35]  ⁷ tn Grk “has given all things into his hand” (an idiom).

[4:31]  ⁹ tn Grk “were asking him, saying.”

[4:31]  ¹⁰ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[5:16]  ¹¹ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ¹² tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ¹³ tn Or “harassing.”

[5:42]  ¹³ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[6:49]  ¹⁵ tn Or “forefathers”; Grk “fathers.”

[9:5]  ¹⁷ sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).

[10:19]  ¹⁹ tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

[10:22]  ²¹ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

[10:22]  ²² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:20]  ²³ sn These Greeks (῞Ελληνές τινες, {ellhne" tine") who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.

[13:32]  ²⁵ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ²⁶ tn Or “immediately.”

[17:17]  ²⁷ tn Or “Consecrate them” or “Sanctify them.”

[17:19]  ²⁹ tn Or “I sanctify.”

[17:19]  ³⁰ tn Or “for their sake.”

[17:19]  ³¹ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”