John 4:18

4:18 for you have had five husbands, and the man you are living with ¹  now is not your husband. This you said truthfully!”

John 4:37

4:37 For in this instance the saying is true, ²  ‘One sows and another reaps.’

John 4:44

4:44 (For Jesus himself had testified that a prophet has no honor in his own country.) ³ 

John 5:21-22

5:21 For just as the Father raises the dead and gives them life, ⁴  so also the Son gives life to whomever he wishes. ⁵  5:22 Furthermore, the Father does not judge ⁶  anyone, but has assigned ⁷  all judgment to the Son,

John 5:26

5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,

John 6:33

6:33 For the bread of God is the one who ⁸  comes down from heaven and gives life to the world.”

John 6:55

6:55 For my flesh is true ⁹  food, and my blood is true ¹⁰  drink.

John 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ¹¹  for Judas, ¹²  one of the twelve, was going to betray him.) ¹³ 

John 13:11

13:11 (For Jesus ¹⁴  knew the one who was going to betray him. For this reason he said, “Not every one of you is ¹⁵  clean.”) ¹⁶ 

John 13:13

13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ¹⁷  for that is what I am. ¹⁸ 

John 18:13

18:13 They ¹⁹  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ²⁰ 

[4:18]  ¹ tn Grk “the one you have.”

[4:37]  ² tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated.

[4:44]  ³ sn This is a parenthetical note by the author.

[5:21]  ⁴ tn Grk “and makes them live.”

[5:21]  ⁵ tn Grk “the Son makes whomever he wants to live.”

[5:22]  ⁵ tn Or “condemn.”

[5:22]  ⁶ tn Or “given,” or “handed over.”

[6:33]  ⁶ tn Or “he who.”

[6:55]  ⁷ tn Or “real.”

[6:55]  ⁸ tn Or “real.”

[6:71]  ⁸ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ⁹ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ¹⁰ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[13:11]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ¹⁰ tn Grk “Not all of you are.”

[13:11]  ¹¹ sn This is a parenthetical note by the author.

[13:13]  ¹⁰ tn Or “rightly.”

[13:13]  ¹¹ tn Grk “and I am these things.”

[18:13]  ¹¹ tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ¹² sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.