John 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

John 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ²  at the feast ³  (for they themselves had gone to the feast). ⁴ 

John 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ⁵  and came to Capernaum ⁶  looking for Jesus.

John 9:39

9:39 Jesus ⁷  said,] ⁸  “For judgment I have come into this world, so that those who do not see may gain their sight, ⁹  and the ones who see may become blind.”

John 12:9

12:9 Now a large crowd of Judeans ¹⁰  learned ¹¹  that Jesus ¹²  was there, and so they came not only because of him ¹³  but also to see Lazarus whom he had raised from the dead.

John 12:27

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ¹⁴  from this hour’? ¹⁵  No, but for this very reason I have come to this hour. ¹⁶ 

John 12:47

12:47 If anyone ¹⁷  hears my words and does not obey them, ¹⁸  I do not judge him. For I have not come to judge the world, but to save the world. ¹⁹ 

John 21:8

21:8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards. ²⁰ 

[3:26]  ¹ tn “River” is not in the Greek text but is supplied for clarity.

[4:45]  ² sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  ³ sn See John 2:23-25.

[4:45]  ⁴ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[6:24]  ³ tn Or “embarked in the boats.”

[6:24]  ⁴ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:39]  ⁴ tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:39]  ⁵ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ⁶ tn Or “that those who do not see may see.”

[12:9]  ⁵ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ⁶ tn Grk “knew.”

[12:9]  ⁷ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ⁸ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[12:27]  ⁶ tn Or “save me.”

[12:27]  ⁷ tn Or “this occasion.”

[12:27]  ⁸ tn Or “this occasion.”

[12:47]  ⁷ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ⁸ tn Or “guard them,” “keep them.”

[12:47]  ⁹ sn Cf. John 3:17.

[21:8]  ⁸ tn Or “about a hundred meters”; Grk “about two hundred cubits.” According to BDAG 812 s.v., a πῆχυς (phcu") was about 18 inches or .462 meters, so two hundred πηχῶν (phcwn) would be about 100 yards (92.4 meters).