John 6:22

6:22 The next day the crowd that remained on the other side of the lake ¹  realized that only one small boat ²  had been there, and that Jesus had not boarded ³  it with his disciples, but that his disciples had gone away alone.

John 8:44

8:44 You people ⁴  are from ⁵  your father the devil, and you want to do what your father desires. ⁶  He ⁷  was a murderer from the beginning, and does not uphold the truth, ⁸  because there is no truth in him. Whenever he lies, ⁹  he speaks according to his own nature, ¹⁰  because he is a liar and the father of lies. ¹¹ 

John 9:16

9:16 Then some of the Pharisees began to say, ¹²  “This man is not from God, because he does not observe ¹³  the Sabbath.” ¹⁴  But others said, “How can a man who is a sinner perform ¹⁵  such miraculous signs?” Thus there was a division ¹⁶  among them.

John 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ¹⁷  handed over ¹⁸  to the Jewish authorities. ¹⁹  But as it is, ²⁰  my kingdom is not from here.”

John 21:7

21:7 Then the disciple whom ²¹  Jesus loved ²²  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ²³  and plunged ²⁴  into the sea.

[6:22]  ¹ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ² tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  ³ tn Grk “entered.”

[8:44]  ⁴ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁵ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ⁶ tn Grk “the desires of your father you want to do.”

[8:44]  ⁷ tn Grk “That one” (referring to the devil).

[8:44]  ⁸ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ⁹ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁰ tn Grk “he speaks from his own.”

[8:44]  ¹¹ tn Grk “because he is a liar and the father of it.”

[9:16]  ⁷ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁸ tn Grk “he does not keep.”

[9:16]  ⁹ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ¹⁰ tn Grk “do.”

[9:16]  ¹¹ tn Or “So there was discord.”

[18:36]  ¹⁰ tn Grk “so that I may not be.”

[18:36]  ¹¹ tn Or “delivered over.”

[18:36]  ¹² tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ¹³ tn Grk “now.”

[21:7]  ¹³ tn Grk “the disciple, that one whom.”

[21:7]  ¹⁴ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ¹⁵ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  ¹⁶ tn Grk “threw himself.”