John 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹  my Father’s house a marketplace!” ² 

John 5:43

5:43 I have come in my Father’s name, and you do not accept ³  me. If someone else comes in his own name, you will accept ⁴  him.

John 7:8

7:8 You go up ⁵  to the feast yourselves. I am not going up to this feast ⁶  because my time ⁷  has not yet fully arrived.” ⁸ 

John 8:37

8:37 I know that you are Abraham’s descendants. ⁹  But you want ¹⁰  to kill me, because my teaching ¹¹  makes no progress among you. ¹² 

John 12:27

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ¹³  from this hour’? ¹⁴  No, but for this very reason I have come to this hour. ¹⁵ 

John 12:48-49

12:48 The one who rejects me and does not accept ¹⁶  my words has a judge; ¹⁷  the word ¹⁸  I have spoken will judge him at the last day. 12:49 For I have not spoken from my own authority, ¹⁹  but the Father himself who sent me has commanded me ²⁰  what I should say and what I should speak.

John 13:8

13:8 Peter said to him, “You will never wash my feet!” ²¹  Jesus replied, ²²  “If I do not wash you, you have no share with me.” ²³ 

John 14:2

14:2 There are many dwelling places ²⁴  in my Father’s house. ²⁵  Otherwise, I would have told you, because ²⁶  I am going away to make ready ²⁷  a place for you. ²⁸ 

John 15:7

15:7 If you remain ²⁹  in me and my words remain ³⁰  in you, ask whatever you want, and it will be done for you. ³¹ 

John 15:21

15:21 But they will do all these things to you on account of ³²  my name, because they do not know the one who sent me. ³³ 

John 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ³⁴  so that your joy may be complete.

John 16:26

16:26 At that time ³⁵  you will ask in my name, and I do not say ³⁶  that I will ask the Father on your behalf.

John 20:13

20:13 They said ³⁷  to her, “Woman, ³⁸  why are you weeping?” Mary replied, ³⁹  “They have taken my Lord away, and I do not know where they have put him!”

[2:16]  ¹ tn Or (perhaps) “Stop making.”

[2:16]  ² tn Or “a house of merchants” (an allusion to Zech 14:21).

[5:43]  ³ tn Or “you do not receive.”

[5:43]  ⁴ tn Or “you will receive.”

[7:8]  ⁵ sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

[7:8]  ⁶ tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

[7:8]  ⁷ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

[7:8]  ⁸ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

[8:37]  ⁷ tn Grk “seed” (an idiom).

[8:37]  ⁸ tn Grk “you are seeking.”

[8:37]  ⁹ tn Grk “my word.”

[8:37]  ¹⁰ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[12:27]  ⁹ tn Or “save me.”

[12:27]  ¹⁰ tn Or “this occasion.”

[12:27]  ¹¹ tn Or “this occasion.”

[12:48]  ¹¹ tn Or “does not receive.”

[12:48]  ¹² tn Grk “has one who judges him.”

[12:48]  ¹³ tn Or “message.”

[12:49]  ¹³ tn Grk “I have not spoken from myself.”

[12:49]  ¹⁴ tn Grk “has given me commandment.”

[13:8]  ¹⁵ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ¹⁶ tn Grk “Jesus answered him.”

[13:8]  ¹⁷ tn Or “you have no part in me.”

[14:2]  ¹⁷ tn Many interpreters have associated μοναί (monai) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated μονή (monh) by mansio, a stopping place. The English translation “mansions” can be traced back to Tyndale, but in Middle English the word simply meant “a dwelling place” (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word μονή should be related to its cognate verb μένω (menw), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther’s translation of μοναί by Wohnungen is very accurate here, as it has the connotation of a permanent residence.

[14:2]  ¹⁸ sn Most interpreters have understood the reference to my Father’s house as a reference to heaven, and the dwelling places (μονή, monh) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father’s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19-22 then reinterpreted the temple as Jesus’ body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35, “Now the slave does not remain (μένω, menw) in the household forever, but the son remains (μένω) forever.” If in the imagery of the Fourth Gospel the phrase in my Father’s house is ultimately a reference to Jesus’ body, the relationship of μονή to μένω suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the “dwelling place” is “in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, “I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being “in Christ” which are prominent in passages like Eph 1. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24, 7:38-39, etc.) and the possibility of worshiping the Father “in the Spirit and in truth” (John 4:21-24) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (AnBib 114).

[14:2]  ¹⁹ tc A number of important mss (Ì^66c א A B C* D K L W Ψ Ë¹³ 33 565 579 892 al lat) have ὅτι (Joti) here, while the majority lack it (Ì^66* C² Θ Ï). Should the ὅτι be included or omitted? The external evidence is significantly stronger for the longer reading. Most Alexandrian and Western mss favor inclusion (it is a little unusual for the Alexandrian to favor the longer reading), while most Byzantine mss favor omission (again, a little unusual). However, the reading of Ì^66*, which aligns with the Byzantine, needs to be given some value. At the same time, the scribe of this papyrus was known for freely omitting and adding words, and the fact that the ms was corrected discounts its testimony here. But because the shorter reading is out of character for the Byzantine text, the shorter reading (omitting the ὅτι) may well be authentic. Internally, the question comes down to whether the shorter reading is more difficult or not. And here, it loses the battle, for it seems to be a clarifying omission (so TCGNT 206). R. E. Brown is certainly right when he states: “all in all, the translation without ὅτι makes the best sense” (John [AB], 2:620). But this tacitly argues for the authenticity of the word. Thus, on both external and internal grounds, the ὅτι should be regarded as authentic.

[14:2]  ²⁰ tn Or “to prepare.”

[14:2]  ²¹ tn Or “If not, would I have told you that I am going to prepare a place for you?” What is the meaning of the last clause with or without the ὅτι? One of the questions that must be answered here is whether or not τόπος (topos) is to be equated with μονή (monh). In Rev 12:8 τόπος is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house (see the note on this phrase in v. 2).

[15:7]  ¹⁹ tn Or “reside.”

[15:7]  ²⁰ tn Or “reside.”

[15:7]  ²¹ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[15:21]  ²¹ tn Or “because of.”

[15:21]  ²² tn Jesus is referring to God as “the one who sent me.”

[16:24]  ²³ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:26]  ²⁵ tn Grk “In that day.”

[16:26]  ²⁶ tn Grk “I do not say to you.”

[20:13]  ²⁷ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ²⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

[20:13]  ²⁹ tn Grk “She said to them.”