John 1:9-10

1:9 The true light, who gives light to everyone, ¹  was coming into the world. ²  1:10 He was in the world, and the world was created ³  by him, but ⁴  the world did not recognize ⁵  him.

John 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

John 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ⁶ 

John 9:14

9:14 (Now the day on which Jesus made the mud ⁷  and caused him to see ⁸  was a Sabbath.) ⁹ 

John 11:1

The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. ¹⁰ 

John 11:6

11:6 So when he heard that Lazarus ¹¹  was sick, he remained in the place where he was for two more days.

John 17:22

17:22 The glory ¹²  you gave to me I have given to them, that they may be one just as we are one –

John 18:14

18:14 (Now it was Caiaphas who had advised ¹³  the Jewish leaders ¹⁴  that it was to their advantage that one man die for the people.) ¹⁵ 

John 18:30

18:30 They replied, ¹⁶  “If this man ¹⁷  were not a criminal, ¹⁸  we would not have handed him over to you.” ¹⁹ 

John 18:40

18:40 Then they shouted back, ²⁰  “Not this man, ²¹  but Barabbas!” ²²  (Now Barabbas was a revolutionary. ²³ ) ²⁴ 

John 19:42

19:42 And so, because it was the Jewish day of preparation ²⁵  and the tomb was nearby, ²⁶  they placed Jesus’ body there.

John 20:24

The Response of Thomas

20:24 Now Thomas (called Didymus), ²⁷  one of the twelve, was not with them when Jesus came.

[1:9]  ¹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ² tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:10]  ³ tn Or “was made”; Grk “came into existence.”

[1:10]  ⁴ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ⁵ tn Or “know.”

[5:5]  ⁵ tn Grk “who had had thirty-eight years in his disability.”

[9:14]  ⁷ tn Or “clay” (moistened earth of a clay-like consistency).

[9:14]  ⁸ tn Grk “and opened his eyes” (an idiom referring to restoration of sight).

[9:14]  ⁹ sn This is a parenthetical note by the author.

[11:1]  ⁹ tn Grk “from Bethany, the village of Mary and her sister Martha.”

[11:6]  ¹¹ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[17:22]  ¹³ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:14]  ¹⁵ tn Or “counseled.”

[18:14]  ¹⁶ tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.

[18:14]  ¹⁷ sn This is a parenthetical note by the author.

[18:30]  ¹⁷ tn Grk “They answered and said to him.”

[18:30]  ¹⁸ tn Grk “this one.”

[18:30]  ¹⁹ tn Or “an evildoer”; Grk “one doing evil.”

[18:30]  ²⁰ tn Or “would not have delivered him over.”

[18:40]  ¹⁹ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ²⁰ tn Grk “this one.”

[18:40]  ²¹ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ²² tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ²³ sn This is a parenthetical note by the author.

[19:42]  ²¹ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[19:42]  ²² sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.

[20:24]  ²³ sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.