John 7:43

7:43 So there was a division in the crowd ¹  because of Jesus. ² 

John 12:30

12:30 Jesus said, ³  “This voice has not come for my benefit ⁴  but for yours.

John 1:3

1:3 All things were created ⁵  by him, and apart from him not one thing was created ⁶  that has been created. ⁷ 

John 12:11

12:11 for on account of him many of the Jewish people from Jerusalem ⁸  were going away and believing in Jesus.

John 1:7

1:7 He came as a witness ⁹  to testify ¹⁰  about the light, so that everyone ¹¹  might believe through him.

John 1:10

1:10 He was in the world, and the world was created ¹²  by him, but ¹³  the world did not recognize ¹⁴  him.

John 11:15

11:15 and I am glad ¹⁵  for your sake that I was not there, so that you may believe. ¹⁶  But let us go to him.”

John 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹⁷  but that the world should be saved through him.

John 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ¹⁸  me will live because of me.

John 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ¹⁹  and find pasture. ²⁰ 

John 14:6

14:6 Jesus replied, ²¹  “I am the way, and the truth, and the life. ²²  No one comes to the Father except through me.

John 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ²³  but to God’s glory, ²⁴  so that the Son of God may be glorified through it.” ²⁵ 

John 19:23

19:23 Now when the soldiers crucified ²⁶  Jesus, they took his clothes and made four shares, one for each soldier, ²⁷  and the tunic ²⁸  remained. (Now the tunic ²⁹  was seamless, woven from top to bottom as a single piece.) ³⁰ 

[7:43]  ¹ tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:43]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[12:30]  ³ tn Grk “Jesus answered and said.”

[12:30]  ⁴ tn Or “for my sake.”

[1:3]  ⁵ tn Or “made”; Grk “came into existence.”

[1:3]  ⁶ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ⁷ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[12:11]  ⁷ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[1:7]  ⁹ tn Grk “came for a testimony.”

[1:7]  ¹⁰ tn Or “to bear witness.”

[1:7]  ¹¹ tn Grk “all.”

[1:10]  ¹¹ tn Or “was made”; Grk “came into existence.”

[1:10]  ¹² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ¹³ tn Or “know.”

[11:15]  ¹³ tn Grk “and I rejoice.”

[11:15]  ¹⁴ 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.

[3:17]  ¹⁵ sn That is, “to judge the world to be guilty and liable to punishment.”

[6:57]  ¹⁷ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[10:9]  ¹⁹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ²⁰ sn That is, pasture land in contrast to cultivated land.

[14:6]  ²¹ tn Grk “Jesus said to him.”

[14:6]  ²² tn Or “I am the way, even the truth and the life.”

[11:4]  ²³ tn Grk “This sickness is not to death.”

[11:4]  ²⁴ tn Or “to God’s praise.”

[11:4]  ²⁵ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[19:23]  ²⁵ sn See the note on Crucify in 19:6.

[19:23]  ²⁶ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ²⁷ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ²⁸ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ²⁹ sn This is a parenthetical note by the author.