John 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹ 

John 10:39

10:39 Then ²  they attempted ³  again to seize him, but he escaped their clutches. ⁴ 

John 20:27

20:27 Then he said to Thomas, “Put ⁵  your finger here, and examine ⁶  my hands. Extend ⁷  your hand and put it ⁸  into my side. Do not continue in your unbelief, but believe.” ⁹ 

John 7:44

7:44 Some of them were wanting to seize him, but no one laid a hand on him. ¹⁰ 

John 13:9

13:9 Simon Peter said to him, “Lord, wash ¹¹  not only my feet, but also my hands and my head!”

John 7:30

7:30 So then they tried to seize Jesus, ¹²  but no one laid a hand on him, because his time ¹³  had not yet come.

John 10:28-29

10:28 I give ¹⁴  them eternal life, and they will never perish; ¹⁵  no one will snatch ¹⁶  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ¹⁷  and no one can snatch ¹⁸  them from my Father’s hand.

John 13:3

13:3 Because Jesus ¹⁹  knew that the Father had handed all things over to him, ²⁰  and that he had come from God and was going back to God,

John 20:20

20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. 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 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ²⁵  and a cloth wrapped around his face. ²⁶  Jesus said to them, “Unwrap him ²⁷  and let him go.”

John 21:18

21:18 I tell you the solemn truth, ²⁸  when you were young, you tied your clothes around you ²⁹  and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up ³⁰  and bring you where you do not want to go.”

[3:35]  ¹ tn Grk “has given all things into his hand” (an idiom).

[10:39]  ² tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ³ tn Grk “they were seeking.”

[10:39]  ⁴ tn Grk “he departed out of their hand.”

[20:27]  ³ 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]  ⁴ 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]  ⁵ tn Or “reach out” or “put.”

[20:27]  ⁶ 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]  ⁷ tn Grk “and do not be unbelieving, but believing.”

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

[13:9]  ⁵ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[7:30]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  ⁷ tn Grk “his hour.”

[10:28]  ⁷ tn Grk “And I give.”

[10:28]  ⁸ tn Or “will never die” or “will never be lost.”

[10:28]  ⁹ tn Or “no one will seize.”

[10:29]  ⁸ tn Or “is superior to all.”

[10:29]  ⁹ tn Or “no one can seize.”

[13:3]  ⁹ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ¹⁰ tn Grk “had given all things into his hands.”

[20:20]  ¹⁰ sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.

[20:25]  ¹¹ tn Grk “but he said to them.”

[20:25]  ¹² tn Or “marks.”

[20:25]  ¹³ 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).

[11:44]  ¹² sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ¹³ tn Grk “and his face tied around with cloth.”

[11:44]  ¹⁴ tn Grk “Loose him.”

[21:18]  ¹³ tn Grk “Truly, truly, I say to you.”

[21:18]  ¹⁴ tn Or “you girded yourself.”

[21:18]  ¹⁵ tn Grk “others will gird you.”