John 6:6

6:6 (Now Jesus ¹  said this to test him, for he knew what he was going to do.) ² 

John 12:33

12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ³ 

John 7:35

7:35 Then the Jewish leaders ⁴  said to one another, “Where is he ⁵  going to go that we cannot find him? ⁶  He is not going to go to the Jewish people dispersed ⁷  among the Greeks and teach the Greeks, is he? ⁸ 

John 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ⁹  for Judas, ¹⁰  one of the twelve, was going to betray him.) ¹¹ 

John 12:4

12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) ¹²  said,

John 18:32

18:32 (This happened ¹³  to fulfill the word Jesus had spoken when he indicated ¹⁴  what kind of death he was going to die. ¹⁵ )

John 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ¹⁶ 

John 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ¹⁷  because Jesus was not yet glorified.) ¹⁸ 

John 11:51

11:51 (Now he did not say this on his own, ¹⁹  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ²⁰ 

John 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ²¹  said, ²²  “what has happened that you are going to reveal ²³  yourself to us and not to the world?”

John 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ²⁴  to come down and heal his son, who was about to die.

[6:6]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ² sn This is a parenthetical note by the author.

[12:33]  ³ sn This is a parenthetical note by the author.

[7:35]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, 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 is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ⁶ tn Grk “this one.”

[7:35]  ⁷ tn Grk “will not find him.”

[7:35]  ⁸ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[6:71]  ⁷ 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]  ⁸ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ⁹ 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.

[12:4]  ⁹ sn This is a parenthetical note by the author.

[18:32]  ¹¹ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ¹² tn Or “making clear.”

[18:32]  ¹³ sn A reference to John 12:32.

[6:15]  ¹³ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[7:39]  ¹⁵ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ¹⁶ sn This is a parenthetical note by the author.

[11:51]  ¹⁷ tn Grk “say this from himself.”

[11:51]  ¹⁸ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[14:22]  ¹⁹ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ²⁰ tn Grk “said to him.”

[14:22]  ²¹ tn Or “disclose.”

[4:47]  ²¹ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.