John 5:22

5:22 Furthermore, the Father does not judge ¹  anyone, but has assigned ²  all judgment to the Son,

John 5:34

5:34 (I do not accept ³  human testimony, but I say this so that you may be saved.)

John 6:23

6:23 But some boats from Tiberias ⁴  came to shore ⁵  near the place where they had eaten the bread after the Lord had given thanks. ⁶ 

John 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ⁷  himself also went up, not openly but in secret.

John 7:27

7:27 But we know where this man ⁸  comes from. ⁹  Whenever the Christ ¹⁰  comes, no one will know where he comes from.” ¹¹ 

John 8:49

8:49 Jesus answered, “I am not possessed by a demon, ¹²  but I honor my Father – and yet ¹³  you dishonor me.

John 10:5

10:5 They will never follow a stranger, ¹⁴  but will run away from him, because they do not recognize ¹⁵  the stranger’s voice.” ¹⁶ 

John 11:15

11:15 and I am glad ¹⁷  for your sake that I was not there, so that you may believe. ¹⁸  But let us go to him.”

John 12:30

12:30 Jesus said, ¹⁹  “This voice has not come for my benefit ²⁰  but for yours.

John 13:9

13:9 Simon Peter said to him, “Lord, wash ²¹  not only my feet, but also my hands and my head!”

John 15:21

15:21 But they will do all these things to you on account of ²²  my name, because they do not know the one who sent me. ²³ 

John 17:20

Jesus Prays for Believers Everywhere

17:20 “I am not praying ²⁴  only on their behalf, but also on behalf of those who believe ²⁵  in me through their testimony, ²⁶ 

John 18:40

18:40 Then they shouted back, ²⁷  “Not this man, ²⁸  but Barabbas!” ²⁹  (Now Barabbas was a revolutionary. ³⁰ ) ³¹ 

[5:22]  ¹ tn Or “condemn.”

[5:22]  ² tn Or “given,” or “handed over.”

[5:34]  ³ tn Or “I do not receive.”

[6:23]  ⁵ map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  ⁶ tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  ⁷ tc D 091 a e sy^s,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì⁷⁵ א A B L W Θ Ψ 0141 [˹] ˹³ 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 sy^p pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.

[7:10]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:27]  ⁹ tn Grk “this one.”

[7:27]  ¹⁰ sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ¹¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  ¹² sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[8:49]  ¹¹ tn Grk “I do not have a demon.”

[8:49]  ¹² tn “Yet” is supplied to show the contrastive element present in the context.

[10:5]  ¹³ tn Or “someone whom they do not know.”

[10:5]  ¹⁴ tn Grk “know.”

[10:5]  ¹⁵ tn Or “the voice of someone they do not know.”

[11:15]  ¹⁵ tn Grk “and I rejoice.”

[11:15]  ¹⁶ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[12:30]  ¹⁷ tn Grk “Jesus answered and said.”

[12:30]  ¹⁸ tn Or “for my sake.”

[13:9]  ¹⁹ 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.

[15:21]  ²¹ tn Or “because of.”

[15:21]  ²² tn Jesus is referring to God as “the one who sent me.”

[17:20]  ²³ tn Or “I do not pray.”

[17:20]  ²⁴ tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ²⁵ tn Grk “their word.”

[18:40]  ²⁵ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ²⁶ tn Grk “this one.”

[18:40]  ²⁷ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ²⁸ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ²⁹ sn This is a parenthetical note by the author.