John 2:25

2:25 He did not need anyone to testify about man, ¹  for he knew what was in man. ² 

John 4:1

Departure From Judea

4:1 Now when Jesus ³  knew that the Pharisees ⁴  had heard that he ⁵  was winning ⁶  and baptizing more disciples than John

John 5:6

5:6 When Jesus saw him lying there and when he realized ⁷  that the man ⁸  had been disabled a long time already, he said to him, “Do you want to become well?”

John 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ⁹ 

John 7:17

7:17 If anyone wants to do God’s will, ¹⁰  he will know about my teaching, whether it is from God or whether I speak from my own authority. ¹¹ 

John 7:26

7:26 Yet here he is, speaking publicly, ¹²  and they are saying nothing to him. ¹³  Do the rulers really know that this man ¹⁴  is the Christ? ¹⁵ 

John 7:51

7:51 “Our law doesn’t condemn ¹⁶  a man unless it first hears from him and learns ¹⁷  what he is doing, does it?” ¹⁸ 

John 10:6

10:6 Jesus told them this parable, ¹⁹  but they ²⁰  did not understand ²¹  what he was saying to them.

John 11:57

11:57 (Now the chief priests and the Pharisees ²²  had given orders that anyone who knew where Jesus ²³  was should report it, so that they could arrest ²⁴  him.) ²⁵ 

John 13:7

13:7 Jesus replied, ²⁶  “You do not understand ²⁷  what I am doing now, but you will understand ²⁸  after these things.”

John 14:20

14:20 You will know at that time ²⁹  that I am in my Father and you are in me and I am in you.

John 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ³⁰  that I love the Father. ³¹  Get up, let us go from here.” ³² 

John 17:3

17:3 Now this ³³  is eternal life ³⁴  – that they know you, the only true God, and Jesus Christ, ³⁵  whom you sent.

John 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ³⁶  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ³⁷  against him.”

[2:25]  ¹ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ² tn See previous note on “man” in this verse.

[4:1]  ³ 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]  ⁴ sn See the note on Pharisees in 1:24.

[4:1]  ⁵ 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]  ⁶ tn Grk “was making.”

[5:6]  ⁵ tn Or “knew.”

[5:6]  ⁶ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[6:15]  ⁷ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[7:17]  ⁹ tn Grk “his will.”

[7:17]  ¹⁰ tn Grk “or whether I speak from myself.”

[7:26]  ¹¹ tn Or “speaking openly.”

[7:26]  ¹² sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ¹³ tn Grk “this one.”

[7:26]  ¹⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:51]  ¹³ tn Grk “judge.”

[7:51]  ¹⁴ tn Grk “knows.”

[7:51]  ¹⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).

[10:6]  ¹⁵ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

[10:6]  ¹⁶ tn Grk “these.”

[10:6]  ¹⁷ tn Or “comprehend.”

[11:57]  ¹⁷ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:57]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ¹⁹ tn Or “could seize.”

[11:57]  ²⁰ sn This is a parenthetical note by the author.

[13:7]  ¹⁹ tn Grk “answered and said to him.”

[13:7]  ²⁰ tn Grk “You do not know.”

[13:7]  ²¹ tn Grk “you will know.”

[14:20]  ²¹ tn Grk “will know in that day.”

[14:31]  ²³ tn Or “may learn.”

[14:31]  ²⁴ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ²⁵ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[17:3]  ²⁵ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ²⁶ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ²⁷ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[19:4]  ²⁷ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ²⁸ tn Or “find no basis for an accusation”; Grk “find no cause.”