Yohanes 8:13

8:13 So the Pharisees ¹  objected, ²  “You testify about yourself; your testimony is not true!” ³ 

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ⁴  my joy completed ⁵  in themselves.

Yohanes 11:41

11:41 So they took away ⁶  the stone. Jesus looked upward ⁷  and said, “Father, I thank you that you have listened to me. ⁸ 

Yohanes 11:22

11:22 But even now I know that whatever you ask from God, God will grant ⁹  you.” ¹⁰ 

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 16:30

16:30 Now we know that you know everything ¹¹  and do not need anyone ¹²  to ask you anything. ¹³  Because of this ¹⁴  we believe that you have come from God.”

Yohanes 17:11

17:11 I ¹⁵  am no longer in the world, but ¹⁶  they are in the world, and I am coming to you. Holy Father, keep them safe ¹⁷  in your name ¹⁸  that you have given me, so that they may be one just as we are one. ¹⁹ 

Yohanes 6:69

6:69 We ²⁰  have come to believe and to know ²¹  that you are the Holy One of God!” ²² 

Yohanes 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ²³  from the evil one. ²⁴ 

Yohanes 8:33

8:33 “We are descendants ²⁵  of Abraham,” they replied, ²⁶  “and have never been anyone’s slaves! How can you say, ²⁷  ‘You will become free’?”

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁸  to heaven ²⁹  and said, “Father, the time ³⁰  has come. Glorify your Son, so that your ³¹  Son may glorify you –

Yohanes 8:52

8:52 Then ³²  the Judeans ³³  responded, ³⁴  “Now we know you’re possessed by a demon! ³⁵  Both Abraham and the prophets died, and yet ³⁶  you say, ‘If anyone obeys ³⁷  my teaching, ³⁸  he will never experience ³⁹  death.’ ⁴⁰ 

Yohanes 17:26

17:26 I made known your name to them, and I will continue to make it known, ⁴¹  so that the love you have loved me with may be in them, and I may be in them.”

Yohanes 17:12

17:12 When I was with them I kept them safe ⁴²  and watched over them ⁴³  in your name ⁴⁴  that you have given me. Not one ⁴⁵  of them was lost except the one destined for destruction, ⁴⁶  so that the scripture could be fulfilled. ⁴⁷ 

[8:13]  ¹ sn See the note on Pharisees in 1:24.

[8:13]  ² tn Grk “Then the Pharisees said to him.”

[8:13]  ³ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[17:13]  ⁴ tn Grk “they may have.”

[17:13]  ⁵ tn Or “fulfilled.”

[11:41]  ⁶ tn Or “they removed.”

[11:41]  ⁷ tn Grk “lifted up his eyes above.”

[11:41]  ⁸ tn Or “that you have heard me.”

[11:22]  ⁹ tn Or “give.”

[11:22]  ¹⁰ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[16:30]  ¹¹ tn Grk “all things.”

[16:30]  ¹² tn Grk “and have no need of anyone.”

[16:30]  ¹³ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ¹⁴ tn Or “By this.”

[17:11]  ¹⁵ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁶ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹⁷ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁸ tn Or “by your name.”

[17:11]  ¹⁹ tn The second repetition of “one” is implied, and is supplied here for clarity.

[6:69]  ²⁰ tn Grk “And we.”

[6:69]  ²¹ sn See 1 John 4:16.

[6:69]  ²² tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[17:15]  ²³ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ²⁴ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[8:33]  ²⁵ tn Grk “We are the seed” (an idiom).

[8:33]  ²⁶ tn Grk “They answered to him.”

[8:33]  ²⁷ tn Or “How is it that you say.”

[17:1]  ²⁸ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ²⁹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ³⁰ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ³¹ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[8:52]  ³² tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ³³ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ³⁴ tn Grk “said to him.”

[8:52]  ³⁵ tn Grk “you have a demon.”

[8:52]  ³⁶ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ³⁷ tn Grk “If anyone keeps.”

[8:52]  ³⁸ tn Grk “my word.”

[8:52]  ³⁹ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ⁴⁰ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[17:26]  ⁴¹ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[17:12]  ⁴² tn Or “I protected them”; Grk “I kept them.”

[17:12]  ⁴³ tn Grk “and guarded them.”

[17:12]  ⁴⁴ tn Or “by your name.”

[17:12]  ⁴⁵ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ⁴⁶ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ⁴⁷ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.