John 6:21

6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

John 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

John 7:51

7:51 “Our law doesn’t condemn ¹  a man unless it first hears from him and learns ²  what he is doing, does it?” ³ 

John 8:49

8:49 Jesus answered, “I am not possessed by a demon, ⁴  but I honor my Father – and yet ⁵  you dishonor me.

John 12:14

12:14 Jesus found a young donkey ⁶  and sat on it, just as it is written,

John 19:19

19:19 Pilate also had a notice ⁷  written and fastened to the cross, ⁸  which read: ⁹  “Jesus the Nazarene, the king of the Jews.”

John 20:23

20:23 If you forgive anyone’s sins, they are forgiven; ¹⁰  if you retain anyone’s sins, they are retained.” ¹¹ 

[7:51]  ¹ tn Grk “judge.”

[7:51]  ² tn Grk “knows.”

[7:51]  ³ 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 “does it?”).

[8:49]  ¹ tn Grk “I do not have a demon.”

[8:49]  ² tn “Yet” is supplied to show the contrastive element present in the context.

[12:14]  ¹ sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.

[19:19]  ¹ tn Or “an inscription.”

[19:19]  ² tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.

[19:19]  ³ tn Grk “Now it was written.”

[20:23]  ¹ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ² sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).