John 3:20-21

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ¹ 

John 3:34

3:34 For the one whom God has sent ²  speaks the words of God, for he does not give the Spirit sparingly. ³ 

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

John 8:20

8:20 (Jesus ⁴  spoke these words near the offering box ⁵  while he was teaching in the temple courts. ⁶  No one seized him because his time ⁷  had not yet come.) ⁸ 

John 8:29

8:29 And the one who sent me is with me. He has not left me alone, ⁹  because I always do those things that please him.”

John 8:41

8:41 You people ¹⁰  are doing the deeds of your father.”

Then ¹¹  they said to Jesus, ¹²  “We were not born as a result of immorality! ¹³  We have only one Father, God himself.”

John 8:47

8:47 The one who belongs to ¹⁴  God listens and responds ¹⁵  to God’s words. You don’t listen and respond, ¹⁶  because you don’t belong to God.” ¹⁷ 

John 9:3-4

9:3 Jesus answered, “Neither this man ¹⁸  nor his parents sinned, but he was born blind so that ¹⁹  the acts ²⁰  of God may be revealed ²¹  through what happens to him. ²²  9:4 We must perform the deeds ²³  of the one who sent me ²⁴  as long as ²⁵  it is daytime. Night is coming when no one can work.

John 12:6

12:6 (Now Judas ²⁶  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ²⁷  he used to steal what was put into it.) ²⁸ 

John 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ²⁹  believe because of the miraculous deeds ³⁰  themselves.

John 15:7

15:7 If you remain ³¹  in me and my words remain ³²  in you, ask whatever you want, and it will be done for you. ³³ 

John 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ³⁴  the disciple took her into his own home.

John 19:32

19:32 So the soldiers came and broke the legs of the two men who had been crucified ³⁵  with Jesus, ³⁶  first the one and then the other. ³⁷ 

John 20:6

20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw ³⁸  the strips of linen cloth lying there,

John 20:14

20:14 When she had said this, she turned around and saw Jesus standing there, ³⁹  but she did not know that it was Jesus.

[3:21]  ¹ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[3:34]  ¹ tn That is, Christ.

[3:34]  ² tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[8:20]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ² tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  ³ tn Grk “the temple.”

[8:20]  ⁴ tn Grk “his hour.”

[8:20]  ⁵ sn This is a parenthetical note by the author.

[8:29]  ¹ tn That is, “he has not abandoned me.”

[8:41]  ¹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ² tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ³ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁴ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:47]  ¹ tn Grk “who is of.”

[8:47]  ² tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ³ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ⁴ tn Grk “you are not of God.”

[9:3]  ¹ tn Grk “this one.”

[9:3]  ² tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ³ tn Or “deeds”; Grk “works.”

[9:3]  ⁴ tn Or “manifested,” “brought to light.”

[9:3]  ⁵ tn Grk “in him.”

[9:4]  ¹ tn Grk “We must work the works.”

[9:4]  ² tn Or “of him who sent me” (God).

[9:4]  ³ tn Or “while.”

[12:6]  ¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ² tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ³ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[14:11]  ¹ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ² tn Grk “because of the works.”

[15:7]  ¹ tn Or “reside.”

[15:7]  ² tn Or “reside.”

[15:7]  ³ 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.

[19:27]  ¹ tn Grk “from that very hour.”

[19:32]  ¹ sn See the note on Crucify in 19:6.

[19:32]  ² tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ³ tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[20:6]  ¹ tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[20:14]  ¹ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.