John 11:52

11:52 and not for the Jewish nation ¹  only, ²  but to gather together ³  into one the children of God who are scattered.) ⁴ 

John 13:9

13:9 Simon Peter said to him, “Lord, wash ⁵  not only my feet, but also my hands and my head!”

John 17:20

Jesus Prays for Believers Everywhere

17:20 “I am not praying ⁶  only on their behalf, but also on behalf of those who believe ⁷  in me through their testimony, ⁸ 

John 5:18

5:18 For this reason the Jewish leaders ⁹  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

John 12:9

12:9 Now a large crowd of Judeans ¹⁰  learned ¹¹  that Jesus ¹²  was there, and so they came not only because of him ¹³  but also to see Lazarus whom he had raised from the dead.

[11:52]  ¹ tn See the note on the word “nation” in the previous verse.

[11:52]  ² sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ³ tn Grk “that he might gather together.”

[11:52]  ⁴ sn This is a parenthetical note by the author.

[13:9]  ⁵ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[17:20]  ⁹ tn Or “I do not pray.”

[17:20]  ¹⁰ tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ¹¹ tn Grk “their word.”

[5:18]  ¹³ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[12:9]  ¹⁷ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ¹⁸ tn Grk “knew.”

[12:9]  ¹⁹ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ²⁰ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.