John 3:21

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 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ² 

John 7:1

The Feast of Tabernacles

7:1 After this ³  Jesus traveled throughout Galilee. ⁴  He ⁵  stayed out of Judea ⁶  because the Jewish leaders ⁷  wanted ⁸  to kill him.

John 8:41

8:41 You people ⁹  are doing the deeds of your father.”

Then ¹⁰  they said to Jesus, ¹¹  “We were not born as a result of immorality! ¹²  We have only one Father, God himself.”

John 10:33

10:33 The Jewish leaders ¹³  replied, ¹⁴  “We are not going to stone you for a good deed ¹⁵  but for blasphemy, ¹⁶  because ¹⁷  you, a man, are claiming to be God.” ¹⁸ 

John 11:55

11:55 Now the Jewish feast of Passover ¹⁹  was near, and many people went up to Jerusalem ²⁰  from the rural areas before the Passover to cleanse themselves ritually. ²¹ 

John 15:26

15:26 When the Advocate ²²  comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he ²³  will testify about me,

John 18:10

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, ²⁴  cutting off his right ear. ²⁵  (Now the slave’s name was Malchus.) ²⁶ 

John 19:7

19:7 The Jewish leaders ²⁷  replied, ²⁸  “We have a law, ²⁹  and according to our law he ought to die, because he claimed to be the Son of God!” ³⁰ 

[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).

[5:45]  ² sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[7:1]  ³ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ⁴ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ⁵ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ⁶ tn Grk “he did not want to travel around in Judea.”

[7:1]  ⁷ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ⁸ tn Grk “were seeking.”

[8:41]  ⁴ 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]  ⁵ 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]  ⁶ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁷ 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.

[10:33]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁶ tn Grk “answered him.”

[10:33]  ⁷ tn Or “good work.”

[10:33]  ⁸ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ⁹ tn Grk “and because.”

[10:33]  ¹⁰ tn Grk “you, a man, make yourself to be God.”

[11:55]  ⁶ tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.

[11:55]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:55]  ⁸ tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).

[15:26]  ⁷ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.

[15:26]  ⁸ tn Grk “that one.”

[18:10]  ⁸ tn See the note on the word “slaves” in 4:51.

[18:10]  ⁹ sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).

[18:10]  ¹⁰ sn This is a parenthetical note by the author.

[19:7]  ⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ¹⁰ tn Grk “answered him.”

[19:7]  ¹¹ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ¹² tn Grk “because he made himself out to be the Son of God.”