John 6:23

6:23 But some boats from Tiberias ¹  came to shore ²  near the place where they had eaten the bread after the Lord had given thanks. ³ 

John 1:23

1:23 John ⁴  said, “I am the voice of one shouting in the wilderness, ‘Make straight ⁵  the way for the Lord,’ ⁶  as Isaiah the prophet said.”

John 12:38

12:38 so that the word ⁷  of Isaiah the prophet would be fulfilled. He said, ⁸  “Lord, who has believed our message, and to whom has the arm of the Lord ⁹  been revealed?” ¹⁰ 

John 13:16

13:16 I tell you the solemn truth, ¹¹  the slave ¹²  is not greater than his master, nor is the one who is sent as a messenger ¹³  greater than the one who sent him.

John 12:13

12:13 So they took branches of palm trees ¹⁴  and went out to meet him. They began to shout, ¹⁵  “Hosanna! ¹⁶  Blessed is the one who comes in the name of the Lord! ¹⁷  Blessed is ¹⁸  the king of Israel!”

John 15:20

15:20 Remember what ¹⁹  I told you, ‘A slave ²⁰  is not greater than his master.’ ²¹  If they persecuted me, they will also persecute you. If they obeyed ²²  my word, they will obey ²³  yours too.

[6:23]  ¹ map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  ² tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  ³ 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.

[1:23]  ⁴ tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ⁵ sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ⁶ sn A quotation from Isa 40:3.

[12:38]  ⁷ tn Or “message.”

[12:38]  ⁸ tn Grk “who said.”

[12:38]  ⁹ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ¹⁰ sn A quotation from Isa 53:1.

[13:16]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[13:16]  ¹¹ tn See the note on the word “slaves” in 4:51.

[13:16]  ¹² tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[12:13]  ¹³ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ¹⁴ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ¹⁵ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  ¹⁶ sn A quotation from Ps 118:25-26.

[12:13]  ¹⁷ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[15:20]  ¹⁶ tn Grk “Remember the word that I said to you.”

[15:20]  ¹⁷ tn See the note on the word “slaves” in 4:51.

[15:20]  ¹⁸ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ¹⁹ tn Or “if they kept.”

[15:20]  ²⁰ tn Or “they will keep.”