Discovery BoxJohn 6:26 
Context6:26 Jesus replied, 1 “I tell you the solemn truth, 2 you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. 3
John 12:6
Context12:6 (Now Judas 4 said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, 5 he used to steal what was put into it.) 6
John 14:17
Context14:17 the Spirit of truth, whom the world cannot accept, 7 because it does not see him or know him. But you know him, because he resides 8 with you and will be 9 in you.
John 15:15
Context15:15 I no longer call you slaves, 10 because the slave does not understand 11 what his master is doing. But I have called you friends, because I have revealed to you everything 12 I heard 13 from my Father.
John 16:21
Context16:21 When a woman gives birth, she has distress 14 because her time 15 has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being 16 has been born into the world. 17
1 tn Grk “answered and said to them.”
2 tn Grk “Truly, truly, I say to you.”
3 tn Grk “because you ate of the loaves of bread and were filled.”
4 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
5 tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.
6 sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.
7 tn Or “cannot receive.”
8 tn Or “he remains.”
9 tc Some early and important witnesses (Ì66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì66c,75vid א A D1 L Θ Ψ Ë13 33vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.
10 tn See the note on the word “slaves” in 4:51.
11 tn Or “does not know.”
12 tn Grk “all things.”
13 tn Or “learned.”
14 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
15 tn Grk “her hour.”
16 tn Grk “that a man” (but in a generic sense, referring to a human being).
17 sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.
