John 16:9

16:9 concerning sin, because ¹  they do not believe in me; ² 

John 11:6

11:6 So when he heard that Lazarus ³  was sick, he remained in the place where he was for two more days.

John 10:41

10:41 Many ⁴  came to him and began to say, “John ⁵  performed ⁶  no miraculous sign, but everything John said about this man ⁷  was true!”

John 19:32

19:32 So the soldiers came and broke the legs of the two men who had been crucified ⁸  with Jesus, ⁹  first the one and then the other. ¹⁰ 

John 20:30

20:30 Now Jesus performed ¹¹  many other miraculous signs in the presence of the ¹²  disciples, which are not recorded ¹³  in this book. ¹⁴ 

John 7:12

7:12 There was ¹⁵  a lot of grumbling ¹⁶  about him among the crowds. ¹⁷  Some were saying, “He is a good man,” but others, “He deceives the common people.” ¹⁸ 

John 16:22

16:22 So also you have sorrow ¹⁹  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ²⁰ 

John 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ²¹  to see who will get it.” ²²  This took place ²³  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ²⁴  So the soldiers did these things.

[16:9]  ¹ tn Or “that.” It is very difficult to determine whether ὅτι (Joti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.

[16:9]  ² sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.

[11:6]  ³ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[10:41]  ⁵ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ⁶ sn John refers to John the Baptist.

[10:41]  ⁷ tn Grk “did.”

[10:41]  ⁸ tn Grk “this one.”

[19:32]  ⁷ sn See the note on Crucify in 19:6.

[19:32]  ⁸ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ⁹ tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[20:30]  ⁹ tn Or “did.”

[20:30]  ¹⁰ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ¹¹ tn Grk “are not written.”

[20:30]  ¹² sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.

[7:12]  ¹¹ tn Grk “And there was.”

[7:12]  ¹² tn Or “complaining.”

[7:12]  ¹³ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ¹⁴ tn Or “the crowd.”

[16:22]  ¹³ tn Or “distress.”

[16:22]  ¹⁴ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[19:24]  ¹⁵ tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ¹⁶ tn Grk “to see whose it will be.”

[19:24]  ¹⁷ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ¹⁸ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.