John 13:28

13:28 (Now none of those present at the table ¹  understood ²  why Jesus ³  said this to Judas. ⁴ 

John 1:10

1:10 He was in the world, and the world was created ⁵  by him, but ⁶  the world did not recognize ⁷  him.

John 4:1

Departure From Judea

4:1 Now when Jesus ⁸  knew that the Pharisees ⁹  had heard that he ¹⁰  was winning ¹¹  and baptizing more disciples than John

John 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ¹²  know that you sent me.

John 4:53

4:53 Then the father realized that it was the very time ¹³  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

John 12:9

12:9 Now a large crowd of Judeans ¹⁴  learned ¹⁵  that Jesus ¹⁶  was there, and so they came not only because of him ¹⁷  but also to see Lazarus whom he had raised from the dead.

John 16:19

16:19 Jesus could see ¹⁸  that they wanted to ask him about these things, ¹⁹  so ²⁰  he said to them, “Are you asking ²¹  each other about this – that I said, ‘In a little while you ²²  will not see me; again after a little while, you ²³  will see me’?

[13:28]  ¹ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ² tn Or “knew.”

[13:28]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ⁴ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[1:10]  ⁵ tn Or “was made”; Grk “came into existence.”

[1:10]  ⁶ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ⁷ tn Or “know.”

[4:1]  ⁹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ¹⁰ sn See the note on Pharisees in 1:24.

[4:1]  ¹¹ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ¹² tn Grk “was making.”

[17:25]  ¹³ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[4:53]  ¹⁷ tn Grk “at that hour.”

[12:9]  ²¹ 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]  ²² tn Grk “knew.”

[12:9]  ²³ 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]  ²⁴ 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.

[16:19]  ²⁵ tn Grk “knew.”

[16:19]  ²⁶ tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ²⁷ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ²⁸ tn Grk “inquiring” or “seeking.”

[16:19]  ²⁹ tn Grk “A little while, and you.”

[16:19]  ³⁰ tn Grk “and again a little while, and you.”