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 5:7

5:7 The sick man answered him, “Sir, ³  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, ⁴  someone else ⁵  goes down there ⁶  before me.”

John 7:23

7:23 But if a male child ⁷  is circumcised ⁸  on the Sabbath so that the law of Moses is not broken, ⁹  why are you angry with me because I made a man completely well ¹⁰  on the Sabbath?

John 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ¹¹  because Jesus was not yet glorified.) ¹² 

John 12:24

12:24 I tell you the solemn truth, ¹³  unless a kernel of wheat falls into the ground and dies, it remains by itself alone. ¹⁴  But if it dies, it produces ¹⁵  much grain. ¹⁶ 

John 13:26

13:26 Jesus replied, ¹⁷  “It is the one to whom I will give this piece of bread ¹⁸  after I have dipped it in the dish.” ¹⁹  Then he dipped the piece of bread in the dish ²⁰  and gave it to Judas Iscariot, Simon’s son.

John 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ²¹  or to give something to the poor.) ²² 

John 16:4

16:4 But I have told you these things ²³  so that when their time ²⁴  comes, you will remember that I told you about them. ²⁵ 

“I did not tell you these things from the beginning because I was with you. ²⁶ 

John 16:23

16:23 At that time ²⁷  you will ask me nothing. I tell you the solemn truth, ²⁸  whatever you ask the Father in my name he will give you. ²⁹ 

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

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

[5:7]  ³ 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]  ⁴ tn Grk “while I am going.”

[5:7]  ⁵ tn Grk “another.”

[5:7]  ⁶ tn The word “there” is not in the Greek text but is implied.

[7:23]  ⁵ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ⁶ tn Grk “receives circumcision.”

[7:23]  ⁷ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ⁸ tn Or “made an entire man well.”

[7:39]  ⁷ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ⁸ sn This is a parenthetical note by the author.

[12:24]  ⁹ tn Grk “Truly, truly, I say to you.”

[12:24]  ¹⁰ tn Or “it remains only a single kernel.”

[12:24]  ¹¹ tn Or “bears.”

[12:24]  ¹² tn Grk “much fruit.”

[13:26]  ¹¹ tn Grk “Jesus answered.”

[13:26]  ¹² sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ¹³ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ¹⁴ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:29]  ¹³ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ¹⁴ sn This is a parenthetical note by the author.

[16:4]  ¹⁵ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ¹⁶ tn Grk “their hour.”

[16:4]  ¹⁷ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ¹⁸ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[16:23]  ¹⁷ tn Grk “And in that day.”

[16:23]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[16:23]  ¹⁹ sn This statement is also found in John 15:16.