John 1:45

1:45 Philip found Nathanael ¹  and told him, “We have found the one Moses wrote about in the law, and the prophets also ²  wrote about – Jesus of Nazareth, the son of Joseph.”

John 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ³  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

John 4:23

4:23 But a time ⁴  is coming – and now is here ⁵  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ⁶  such people to be ⁷  his worshipers. ⁸ 

John 8:28

8:28 Then Jesus said, ⁹  “When you lift up the Son of Man, then you will know that I am he, ¹⁰  and I do nothing on my own initiative, ¹¹  but I speak just what the Father taught me. ¹² 

John 12:40

12:40 “He has blinded their eyes

and hardened their heart, ¹³ 

so that they would not see with their eyes

and understand with their heart, ¹⁴ 

and turn to me, ¹⁵  and I would heal them.” ¹⁶ 

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 20:27

20:27 Then he said to Thomas, “Put ²⁰  your finger here, and examine ²¹  my hands. Extend ²²  your hand and put it ²³  into my side. Do not continue in your unbelief, but believe.” ²⁴ 

[1:45]  ¹ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ² tn “Also” is not in the Greek text, but is implied.

[3:26]  ³ tn “River” is not in the Greek text but is supplied for clarity.

[4:23]  ⁵ tn Grk “an hour.”

[4:23]  ⁶ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ⁷ sn See also John 4:27.

[4:23]  ⁸ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ⁹ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[8:28]  ⁷ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ⁸ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ⁹ tn Grk “I do nothing from myself.”

[8:28]  ¹⁰ tn Grk “but just as the Father taught me, these things I speak.”

[12:40]  ⁹ tn Or “closed their mind.”

[12:40]  ¹⁰ tn Or “their mind.”

[12:40]  ¹¹ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ¹² sn A quotation from Isa 6:10.

[14:17]  ¹¹ tn Or “cannot receive.”

[14:17]  ¹² tn Or “he remains.”

[14:17]  ¹³ 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.

[20:27]  ¹³ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ¹⁴ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ¹⁵ tn Or “reach out” or “put.”

[20:27]  ¹⁶ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ¹⁷ tn Grk “and do not be unbelieving, but believing.”