John 3:29

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ¹  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ² 

John 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ³  “He told me everything I ever did.”

John 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ⁴  really is the Savior of the world.” ⁵ 

John 5:18

5:18 For this reason the Jewish leaders ⁶  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

John 12:9

12:9 Now a large crowd of Judeans ⁷  learned ⁸  that Jesus ⁹  was there, and so they came not only because of him ¹⁰  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 ¹¹  from this hour’? ¹²  No, but for this very reason I have come to this hour. ¹³ 

John 15:19

15:19 If you belonged to the world, ¹⁴  the world would love you as its own. ¹⁵  However, because you do not belong to the world, ¹⁶  but I chose you out of the world, for this reason ¹⁷  the world hates you. ¹⁸ 

John 16:21

16:21 When a woman gives birth, she has distress ¹⁹  because her time ²⁰  has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being ²¹  has been born into the world. ²² 

John 19:11

19:11 Jesus replied, “You would have no authority ²³  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ²⁴  is guilty of greater sin.” ²⁵ 

[3:29]  ¹ tn Grk “rejoices with joy” (an idiom).

[3:29]  ² tn Grk “Therefore this my joy is fulfilled.”

[4:39]  ³ tn Grk “when she testified.”

[4:42]  ⁵ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ⁶ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[5:18]  ⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[12:9]  ⁹ 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]  ¹⁰ tn Grk “knew.”

[12:9]  ¹¹ 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]  ¹² 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]  ¹¹ tn Or “save me.”

[12:27]  ¹² tn Or “this occasion.”

[12:27]  ¹³ tn Or “this occasion.”

[15:19]  ¹³ tn Grk “if you were of the world.”

[15:19]  ¹⁴ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ¹⁵ tn Grk “because you are not of the world.”

[15:19]  ¹⁶ tn Or “world, therefore.”

[15:19]  ¹⁷ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[16:21]  ¹⁵ sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).

[16:21]  ¹⁶ tn Grk “her hour.”

[16:21]  ¹⁷ tn Grk “that a man” (but in a generic sense, referring to a human being).

[16:21]  ¹⁸ sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.

[19:11]  ¹⁷ tn Or “power.”

[19:11]  ¹⁸ tn Or “who delivered me over to you.”

[19:11]  ¹⁹ tn Grk “has the greater sin” (an idiom).