Discovery BoxJohn 1:8 
Context1:8 He himself was not the light, but he came to testify 1 about the light.
John 1:11
Context1:11 He came to what was his own, 2 but 3 his own people 4 did not receive him. 5
John 1:17
Context1:17 For the law was given through Moses, but 6 grace and truth came about through Jesus Christ.
John 6:16
Context6:16 Now when evening came, his disciples went down to the lake, 7
John 18:29
Context18:29 So Pilate came outside to them and said, “What accusation 8 do you bring against this man?” 9
John 20:24
Context20:24 Now Thomas (called Didymus), 10 one of the twelve, was not with them when Jesus came.
1 tn Or “to bear witness.”
2 tn Grk “to his own things.”
3 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
4 tn “People” is not in the Greek text but is implied.
5 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
6 tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).
7 tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.
8 tn Or “charge.”
9 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
10 sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.
