John 2:15

2:15 So he made a whip of cords ¹  and drove them all out of the temple courts, ²  with the sheep and the oxen. He scattered the coins of the money changers ³  and overturned their tables.

John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁴  the Son will not see life, but God’s wrath ⁵  remains ⁶  on him.

John 5:23

5:23 so that all people ⁷  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

John 5:30

5:30 I can do nothing on my own initiative. ⁸  Just as I hear, I judge, and my judgment is just, ⁹  because I do not seek my own will, but the will of the one who sent me. ¹⁰ 

John 6:58

6:58 This ¹¹  is the bread that came down from heaven; it is not like the bread your ancestors ¹²  ate, but then later died. ¹³  The one who eats ¹⁴  this bread will live forever.”

John 7:18

7:18 The person who speaks on his own authority ¹⁵  desires ¹⁶  to receive honor ¹⁷  for himself; the one who desires ¹⁸  the honor ¹⁹  of the one who sent him is a man of integrity, ²⁰  and there is no unrighteousness in him.

John 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ²¹  but to God’s glory, ²²  so that the Son of God may be glorified through it.” ²³ 

John 15:19

15:19 If you belonged to the world, ²⁴  the world would love you as its own. ²⁵  However, because you do not belong to the world, ²⁶  but I chose you out of the world, for this reason ²⁷  the world hates you. ²⁸ 

John 16:21

16:21 When a woman gives birth, she has distress ²⁹  because her time ³⁰  has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being ³¹  has been born into the world. ³² 

John 18:11

18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” ³³ 

John 18:15

Peter’s First Denial

18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. ³⁴  (Now the other disciple ³⁵  was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) ³⁶ 

John 19:21

19:21 Then the chief priests of the Jews ³⁷  said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’”

John 19:23

19:23 Now when the soldiers crucified ³⁸  Jesus, they took his clothes and made four shares, one for each soldier, ³⁹  and the tunic ⁴⁰  remained. (Now the tunic ⁴¹  was seamless, woven from top to bottom as a single piece.) ⁴² 

John 20:1

The Resurrection

20:1 Now very early on the first day of the week, ⁴³  while it was still dark, Mary Magdalene ⁴⁴  came to the tomb and saw that the stone had been moved away from the entrance. ⁴⁵ 

John 21:2

21:2 Simon Peter, Thomas ⁴⁶  (called Didymus), ⁴⁷  Nathanael ⁴⁸  (who was from Cana ⁴⁹  in Galilee), the sons ⁵⁰  of Zebedee, ⁵¹  and two other disciples ⁵²  of his were together.

John 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁵³  So they threw the net, ⁵⁴  and were not able to pull it in because of the large number of fish.

John 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ⁵⁵  (This was the disciple ⁵⁶  who had leaned back against Jesus’ ⁵⁷  chest at the meal and asked, ⁵⁸  “Lord, who is the one who is going to betray you?”) ⁵⁹ 

[2:15]  ¹ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ² tn Grk “the temple.”

[2:15]  ³ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[3:36]  ⁴ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁵ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁶ tn Or “resides.”

[5:23]  ⁷ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:30]  ¹⁰ tn Grk “nothing from myself.”

[5:30]  ¹¹ tn Or “righteous,” or “proper.”

[5:30]  ¹² tn That is, “the will of the Father who sent me.”

[6:58]  ¹³ tn Or “This one.”

[6:58]  ¹⁴ tn Or “forefathers”; Grk “fathers.”

[6:58]  ¹⁵ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ¹⁶ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[7:18]  ¹⁶ tn Grk “who speaks from himself.”

[7:18]  ¹⁷ tn Or “seeks.”

[7:18]  ¹⁸ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁹ tn Or “seeks.”

[7:18]  ²⁰ tn Or “praise”; Grk “glory.”

[7:18]  ²¹ tn Or “is truthful”; Grk “is true.”

[11:4]  ¹⁹ tn Grk “This sickness is not to death.”

[11:4]  ²⁰ tn Or “to God’s praise.”

[11:4]  ²¹ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[15:19]  ²² tn Grk “if you were of the world.”

[15:19]  ²³ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ²⁴ tn Grk “because you are not of the world.”

[15:19]  ²⁵ tn Or “world, therefore.”

[15:19]  ²⁶ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[16:21]  ²⁵ sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).

[16:21]  ²⁶ tn Grk “her hour.”

[16:21]  ²⁷ tn Grk “that a man” (but in a generic sense, referring to a human being).

[16:21]  ²⁸ sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.

[18:11]  ²⁸ tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.

[18:15]  ³¹ tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.

[18:15]  ³² tn Grk “that disciple.”

[18:15]  ³³ sn This is a parenthetical note by the author.

[19:21]  ³⁴ tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”

[19:23]  ³⁷ sn See the note on Crucify in 19:6.

[19:23]  ³⁸ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ³⁹ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ⁴⁰ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ⁴¹ sn This is a parenthetical note by the author.

[20:1]  ⁴⁰ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ⁴¹ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ⁴² tn Grk “from the tomb.”

[21:2]  ⁴³ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴⁴ sn Didymus means “the twin” in Greek.

[21:2]  ⁴⁵ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ⁴⁷ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴⁸ sn The sons of Zebedee were James and John.

[21:2]  ⁴⁹ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[21:6]  ⁴⁶ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ⁴⁷ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ⁴⁹ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ⁵⁰ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ⁵¹ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁵² tn Grk “and said.”

[21:20]  ⁵³ sn This is a parenthetical note by the author.