Yohanes 1:28

1:28 These things happened in Bethany ¹  across the Jordan River ²  where John was baptizing.

Yohanes 5:22

5:22 Furthermore, the Father does not judge ³  anyone, but has assigned ⁴  all judgment to the Son,

Yohanes 5:34

5:34 (I do not accept ⁵  human testimony, but I say this so that you may be saved.)

Yohanes 8:35

8:35 The slave does not remain in the family ⁶  forever, but the son remains forever. ⁷ 

Yohanes 13:31

The Prediction of Peter’s Denial

13:31 When ⁸  Judas ⁹  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him.

Yohanes 14:29

14:29 I have told you now before it happens, so that when it happens you may believe. ¹⁰ 

Yohanes 15:11

15:11 I have told you these things ¹¹  so that my joy may be in you, and your joy may be complete.

Yohanes 18:14

18:14 (Now it was Caiaphas who had advised ¹²  the Jewish leaders ¹³  that it was to their advantage that one man die for the people.) ¹⁴ 

[1:28]  ¹ tc Many witnesses ([א²] C² K T Ψ^c 083 Ë^1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì^66,75 A B C* L W^s Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.

[1:28]  ² tn “River” is not in the Greek text but is supplied for clarity.

[5:22]  ³ tn Or “condemn.”

[5:22]  ⁴ tn Or “given,” or “handed over.”

[5:34]  ⁵ tn Or “I do not receive.”

[8:35]  ⁶ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ⁷ sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[13:31]  ⁸ tn Grk “Then when.”

[13:31]  ⁹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:29]  ¹⁰ sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.

[15:11]  ¹¹ tn Grk “These things I have spoken to you.”

[18:14]  ¹² tn Or “counseled.”

[18:14]  ¹³ tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.

[18:14]  ¹⁴ sn This is a parenthetical note by the author.