John 3:24

3:24 (For John had not yet been thrown into prison.) ¹ 

John 15:6

15:6 If anyone does not remain ²  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ³  and are burned up. ⁴ 

John 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁵  So they threw the net, ⁶  and were not able to pull it in because of the large number of fish.

John 7:44

7:44 Some of them were wanting to seize him, but no one laid a hand on him. ⁷ 

John 8:59

8:59 Then they picked up ⁸  stones to throw at him, ⁹  but Jesus hid himself and went out from the temple area. ¹⁰ 

John 13:2

13:2 The evening meal ¹¹  was in progress, and the devil had already put into the heart ¹²  of Judas Iscariot, Simon’s son, that he should betray ¹³  Jesus. ¹⁴ 

John 8:7

8:7 When they persisted in asking him, he stood up straight ¹⁵  and replied, ¹⁶  “Whoever among you is guiltless ¹⁷  may be the first to throw a stone at her.”

John 12:6

12:6 (Now Judas ¹⁸  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ¹⁹  he used to steal what was put into it.) ²⁰ 

John 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ²¹ 

John 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ²²  “Unless I see the wounds ²³  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ²⁴ 

John 5:7

5:7 The sick man answered him, “Sir, ²⁵  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ²⁶  someone else ²⁷  goes down there ²⁸  before me.”

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?” ²⁹ 

John 20:27

20:27 Then he said to Thomas, “Put ³⁰  your finger here, and examine ³¹  my hands. Extend ³²  your hand and put it ³³  into my side. Do not continue in your unbelief, but believe.” ³⁴ 

John 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ³⁵  to see who will get it.” ³⁶  This took place ³⁷  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ³⁸  So the soldiers did these things.

John 21:7

21:7 Then the disciple whom ³⁹  Jesus loved ⁴⁰  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ⁴¹  and plunged ⁴²  into the sea.

[3:24]  ¹ sn This is a parenthetical note by the author.

[15:6]  ² tn Or “reside.”

[15:6]  ³ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ⁴ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[21:6]  ³ 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]  ⁴ 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.

[7:44]  ⁴ sn Compare John 7:30 regarding the attempt to seize Jesus.

[8:59]  ⁵ tn Grk “they took up.”

[8:59]  ⁶ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ⁷ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[13:2]  ⁶ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ⁷ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ⁸ tn Or “that he should hand over.”

[13:2]  ⁹ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[8:7]  ⁷ tn Or “he straightened up.”

[8:7]  ⁸ tn Grk “and said to them.”

[8:7]  ⁹ tn Or “sinless.”

[12:6]  ⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ⁹ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ¹⁰ 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.

[13:5]  ⁹ tn Grk “with the towel with which he was girded.”

[20:25]  ¹⁰ tn Grk “but he said to them.”

[20:25]  ¹¹ tn Or “marks.”

[20:25]  ¹² 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. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).

[5:7]  ¹¹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ¹² tn Grk “while I am going.”

[5:7]  ¹³ tn Grk “another.”

[5:7]  ¹⁴ tn The word “there” is not in the Greek text but is implied.

[18:11]  ¹² 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.

[20:27]  ¹³ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ¹⁴ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ¹⁵ tn Or “reach out” or “put.”

[20:27]  ¹⁶ 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.

[20:27]  ¹⁷ tn Grk “and do not be unbelieving, but believing.”

[19:24]  ¹⁴ tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ¹⁵ tn Grk “to see whose it will be.”

[19:24]  ¹⁶ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ¹⁷ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[21:7]  ¹⁵ tn Grk “the disciple, that one whom.”

[21:7]  ¹⁶ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ¹⁷ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  ¹⁸ tn Grk “threw himself.”