John 7:5

7:5 (For not even his own brothers believed in him.) ¹ 

John 1:13

1:13 – children not born ²  by human parents ³  or by human desire ⁴  or a husband’s ⁵  decision, ⁶  but by God.

John 1:25

1:25 So they asked John, ⁷  “Why then are you baptizing if you are not the Christ, ⁸  nor Elijah, nor the Prophet?”

John 1:3

1:3 All things were created ⁹  by him, and apart from him not one thing was created ¹⁰  that has been created. ¹¹ 

John 16:3

16:3 They ¹²  will do these things because they have not known the Father or me. ¹³ 

John 5:22

5:22 Furthermore, the Father does not judge ¹⁴  anyone, but has assigned ¹⁵  all judgment to the Son,

John 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ¹⁶ 

John 11:50

11:50 You do not realize ¹⁷  that it is more to your advantage to have one man ¹⁸  die for the people than for the whole nation to perish.” ¹⁹ 

John 13:16

13:16 I tell you the solemn truth, ²⁰  the slave ²¹  is not greater than his master, nor is the one who is sent as a messenger ²²  greater than the one who sent him.

John 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ²³  and came to Capernaum ²⁴  looking for Jesus.

John 8:42

8:42 Jesus replied, ²⁵  “If God were your Father, you would love me, for I have come from God and am now here. ²⁶  I ²⁷  have not come on my own initiative, ²⁸  but he ²⁹  sent me.

John 14:17

14:17 the Spirit of truth, whom the world cannot accept, ³⁰  because it does not see him or know him. But you know him, because he resides ³¹  with you and will be ³²  in you.

John 15:4

15:4 Remain ³³  in me, and I will remain in you. ³⁴  Just as the branch cannot bear fruit by itself, ³⁵  unless it remains ³⁶  in ³⁷  the vine, so neither can you unless you remain ³⁸  in me.

John 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ³⁹  I suppose the whole world ⁴⁰  would not have room for the books that would be written. ⁴¹ 

[7:5]  ¹ sn This is a parenthetical note by the author.

[1:13]  ² tn The Greek term translated “born” here also involves conception.

[1:13]  ³ tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.

[1:13]  ⁴ tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.

[1:13]  ⁵ tn Or “man’s.”

[1:13]  ⁶ tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).

[1:25]  ³ tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”

[1:25]  ⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:3]  ⁴ tn Or “made”; Grk “came into existence.”

[1:3]  ⁵ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ⁶ 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.

[16:3]  ⁵ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:3]  ⁶ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[5:22]  ⁶ tn Or “condemn.”

[5:22]  ⁷ tn Or “given,” or “handed over.”

[8:11]  ⁷ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[11:50]  ⁸ tn Or “you are not considering.”

[11:50]  ⁹ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ¹⁰ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[13:16]  ⁹ tn Grk “Truly, truly, I say to you.”

[13:16]  ¹⁰ tn See the note on the word “slaves” in 4:51.

[13:16]  ¹¹ tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[6:24]  ¹⁰ tn Or “embarked in the boats.”

[6:24]  ¹¹ map For location see Map1 D2; Map2 C3; Map3 B2.

[8:42]  ¹¹ tn Grk “Jesus said to them.”

[8:42]  ¹² tn Or “I came from God and have arrived.”

[8:42]  ¹³ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ¹⁴ tn Grk “from myself.”

[8:42]  ¹⁵ tn Grk “that one” (referring to God).

[14:17]  ¹² tn Or “cannot receive.”

[14:17]  ¹³ tn Or “he remains.”

[14:17]  ¹⁴ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[15:4]  ¹³ tn Or “Reside.”

[15:4]  ¹⁴ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ¹⁵ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ¹⁶ tn Or “resides.”

[15:4]  ¹⁷ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ¹⁸ tn Or “you reside.”

[21:25]  ¹⁴ tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ¹⁵ tn Grk “the world itself.”

[21:25]  ¹⁶ tc Although the majority of mss (C² Θ Ψ Ë¹³ Ï lat) conclude this Gospel with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.