John 4:40

4:40 So when the Samaritans came to him, they began asking ¹  him to stay with them. ²  He stayed there two days,

John 10:8

10:8 All who came before me were ³  thieves and robbers, but the sheep did not listen to them. ⁴ 

John 1:31

1:31 I did not recognize ⁵  him, but I came baptizing with water so that he could be revealed to Israel.” ⁶ 

John 7:45

Lack of Belief

7:45 Then the officers ⁷  returned ⁸  to the chief priests and Pharisees, ⁹  who said to them, “Why didn’t you bring him back with you?” ¹⁰ 

John 10:10

10:10 The thief comes only to steal and kill ¹¹  and destroy; I have come so that they may have life, and may have it abundantly. ¹² 

John 10:41

10:41 Many ¹³  came to him and began to say, “John ¹⁴  performed ¹⁵  no miraculous sign, but everything John said about this man ¹⁶  was true!”

John 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ¹⁷  But they no longer have any excuse for their sin.

John 19:32

19:32 So the soldiers came and broke the legs of the two men who had been crucified ¹⁸  with Jesus, ¹⁹  first the one and then the other. ²⁰ 

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, ²¹  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 ²²  at the feast ²³  (for they themselves had gone to the feast). ²⁴ 

John 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ²⁵  and came to Capernaum ²⁶  looking for Jesus.

John 9:39

9:39 Jesus ²⁷  said,] ²⁸  “For judgment I have come into this world, so that those who do not see may gain their sight, ²⁹  and the ones who see may become blind.”

John 12:9

12:9 Now a large crowd of Judeans ³⁰  learned ³¹  that Jesus ³²  was there, and so they came not only because of him ³³  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 ³⁴  from this hour’? ³⁵  No, but for this very reason I have come to this hour. ³⁶ 

John 12:47

12:47 If anyone ³⁷  hears my words and does not obey them, ³⁸  I do not judge him. For I have not come to judge the world, but to save the world. ³⁹ 

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. ⁴⁰ 

John 8:14

8:14 Jesus answered, ⁴¹  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ⁴²  do not know where I came from or where I am going. ⁴³ 

[4:40]  ¹ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ² tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[10:8]  ³ tn Grk “are” (present tense).

[10:8]  ⁴ tn Or “the sheep did not hear them.”

[1:31]  ⁵ tn Or “know.”

[1:31]  ⁶ sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.

[7:45]  ⁷ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ⁸ tn Grk “came.”

[7:45]  ⁹ sn See the note on Pharisees in 1:24.

[7:45]  ¹⁰ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[10:10]  ⁹ tn That is, “to slaughter” (in reference to animals).

[10:10]  ¹⁰ tn That is, more than one would normally expect or anticipate.

[10:41]  ¹¹ tn Grk “And many.” 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.

[10:41]  ¹² sn John refers to John the Baptist.

[10:41]  ¹³ tn Grk “did.”

[10:41]  ¹⁴ tn Grk “this one.”

[15:22]  ¹³ tn Grk “they would not have sin” (an idiom).

[19:32]  ¹⁵ sn See the note on Crucify in 19:6.

[19:32]  ¹⁶ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ¹⁷ tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[3:26]  ¹⁷ tn “River” is not in the Greek text but is supplied for clarity.

[4:45]  ¹⁹ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  ²⁰ sn See John 2:23-25.

[4:45]  ²¹ 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]  ²¹ tn Or “embarked in the boats.”

[6:24]  ²² map For location see Map1 D2; Map2 C3; Map3 B2.

[9:39]  ²³ 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]  ²⁴ 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]  ²⁵ tn Or “that those who do not see may see.”

[12:9]  ²⁵ 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]  ²⁶ tn Grk “knew.”

[12:9]  ²⁷ 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]  ²⁸ 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]  ²⁷ tn Or “save me.”

[12:27]  ²⁸ tn Or “this occasion.”

[12:27]  ²⁹ tn Or “this occasion.”

[12:47]  ²⁹ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ³⁰ tn Or “guard them,” “keep them.”

[12:47]  ³¹ sn Cf. John 3:17.

[21:8]  ³¹ 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).

[8:14]  ³³ tn Grk “Jesus answered and said to them.”

[8:14]  ³⁴ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ³⁵ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.