Discovery BoxJohn 6:22 
Context6:22 The next day the crowd that remained on the other side of the lake 1 realized that only one small boat 2 had been there, and that Jesus had not boarded 3 it with his disciples, but that his disciples had gone away alone.
John 8:44
Context8:44 You people 4 are from 5 your father the devil, and you want to do what your father desires. 6 He 7 was a murderer from the beginning, and does not uphold the truth, 8 because there is no truth in him. Whenever he lies, 9 he speaks according to his own nature, 10 because he is a liar and the father of lies. 11
John 16:17
Context16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 12 ‘In a little while you 13 will not see me; again after a little while, you 14 will see me,’ and, ‘because I am going to the Father’?” 15
John 16:19
Context16:19 Jesus could see 16 that they wanted to ask him about these things, 17 so 18 he said to them, “Are you asking 19 each other about this – that I said, ‘In a little while you 20 will not see me; again after a little while, you 21 will see me’?
John 19:24
Context19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice 22 to see who will get it.” 23 This took place 24 to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” 25 So the soldiers did these things.
John 19:31
Context19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath 26 (for that Sabbath was an especially important one), 27 the Jewish leaders 28 asked Pilate to have the victims’ legs 29 broken 30 and the bodies taken down. 31
John 21:18
Context21:18 I tell you the solemn truth, 32 when you were young, you tied your clothes around you 33 and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up 34 and bring you where you do not want to go.”
1 tn Or “sea.” See the note on “lake” in v. 16.
2 tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [Ë13 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì75 א2 A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.
tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.
3 tn Grk “entered.”
4 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
5 tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).
6 tn Grk “the desires of your father you want to do.”
7 tn Grk “That one” (referring to the devil).
8 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
9 tn Grk “Whenever he speaks the lie.”
10 tn Grk “he speaks from his own.”
11 tn Grk “because he is a liar and the father of it.”
12 tn Grk “What is this that he is saying to us.”
13 tn Grk “A little while, and you.”
14 tn Grk “and again a little while, and you.”
15 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
16 tn Grk “knew.”
sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.
17 tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
18 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
19 tn Grk “inquiring” or “seeking.”
20 tn Grk “A little while, and you.”
21 tn Grk “and again a little while, and you.”
22 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
23 tn Grk “to see whose it will be.”
24 tn The words “This took place” are not in the Greek text but are implied.
25 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.
sn A quotation from Ps 22:18.
26 sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
27 sn This is a parenthetical note by the author.
28 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.
29 tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
30 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
31 tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
32 tn Grk “Truly, truly, I say to you.”
33 tn Or “you girded yourself.”
34 tn Grk “others will gird you.”
