John — Greek text and reception
Choose a chapter to explore the source readings and their notes. Original references, source labels, and review records are retained.
Source guide and review record
Saints Translation — John
Chapters 1–21 • V2 • Working translation draft • Sep 13, 2026
Reader’s guide
Editorial review of all 21 chapters and all 878 actual SBLGNT source verse labels completed against the final project reference. Every source verse has a substantive textual/translation note and an explicit pointer to verified, scoped Christian reception. This is not an independent manuscript collation or a claim of exhaustive reception history or publication certification.
All 878 actual source verse labels are preserved in order. John 5:4 is absent; the remaining 5:3 text contains no waiting-for-the-water clause. The publisher’s v1.2 repository history explicitly adds John 7:53–8:11; the actual main-text double brackets open at 7:53 and close at 8:11 and are retained across the chapter boundary. No actual square-bracket span appears in this John file. Apparatus referral signs are not brackets. Chapter titles and speech punctuation are editorial. No Hebrew parallel or comparison classifications are supplied.
The middle column gives an independent English translation of the declared Greek main text. Every final-column cell now contains a reviewed textual note and a passage-reception pointer. The expanded register below gives the attributed sources and their scope. This working draft remains subject to qualified independent review.
Source basis
Michael W. Holmes, ed., The Greek New Testament: SBL Edition (2010); official Faithlife/SBLGNT John main-text file, repository v1.2 history (2023)
Sources and method
SBL-JN — Michael W. Holmes, ed., The Greek New Testament: SBL Edition (2010); official Faithlife/SBLGNT John main-text file, repository v1.2 history (2023)
John 1–21; all 878 actual Greek verse lines directly read and independently translated, including the actual double-bracketed 7:53–8:11 passage
Official UTF-8 Greek main-text transcription; apparatus referral signs visible, apparatus not consulted. Accessed Sep 8, 2026.
SBL-JN-ED — Faithlife/SBLGNT official README: version history and CC BY 4.0 license
Publisher declares v1.2 (10 July 2023) addition of John 7:53–8:11; copyright 2010 Society of Biblical Literature and Logos Bible Software; CC BY 4.0
Official publisher metadata directly read. Accessed Sep 8, 2026.
SBL-JN-ABOUT — About the SBLGNT: publisher introduction and editorial acknowledgments
Michael W. Holmes identified as editor; publisher distinguishes critical edition from a finally settled original text
Official publisher introduction directly read. Accessed Sep 8, 2026.
SBL-LIC — Creative Commons Attribution 4.0 International license
License identified by official publisher; this draft is an independent English translation of the Greek text
License link supplied by publisher. Accessed Sep 8, 2026.
AUG-JN26 — Augustine, Tractates on the Gospel of John 26; John Gibb translation, Nicene and Post-Nicene Fathers, First Series, volume 7 (1888), revised for New Advent
Sections 13 and 15–18: sacramental participation, ecclesial unity, mutual abiding, and resurrection
Primary patristic work directly read through an identified public-domain English translation in web retrieval; Latin original not consulted; not a Bible translation base. Accessed Sep 8, 2026.
AUG-JN33 — Augustine, Tractates on the Gospel of John 33; John Gibb translation, Nicene and Post-Nicene Fathers, First Series, volume 7 (1888), revised for New Advent
Sections 5–8: mercy, repentance, and reception of John 8:1–11
Primary patristic work directly read through an identified public-domain English translation in web retrieval; Latin original not consulted; not a Bible translation base. Accessed Sep 8, 2026.
AUG-JN121 — Augustine, Tractates on the Gospel of John 121; John Gibb translation, Nicene and Post-Nicene Fathers, First Series, volume 7 (1888), revised for New Advent
Section 5: Thomas’s confession and the narrator’s silence about actual touching
Primary patristic work directly read through an identified public-domain English translation in web retrieval; Latin original not consulted; not a Bible translation base. Accessed Sep 8, 2026.
Translation terms
λόγος — Word
Retain the prologue’s personal designation without replacing it with explanatory paraphrase.
μονογενής — only-begotten / Only-begotten
Traditional filial rendering, with uniqueness and the actual following noun explained locally; 1:18 reads God in this base.
κύριος / χριστός — Lord or contextual master / Christ
No Hebrew divine name inserted into the Greek text; Messiah retained where the source transliterates the title.
πιστεύω — believe / entrust according to syntax
Preserve meaningful shifts in the repeated verb’s construction.
Ἰουδαῖοι — Jews
Read the narrated referent in context; the translation does not silently replace all occurrences with leaders or all with residents of Judea.
παράκλητος — Advocate
A helper, supporter, or one speaking on another’s behalf; identify the Holy Spirit where the text does, without limiting the term to a modern legal occupation.
μένω / μονή — remain / dwelling
Keep the recurring language of abiding and dwelling visible, including 14:2, 23 and the vine discourse.
ἐγώ εἰμι — I am / contextual I am He or It is I
Preserve predicate-free wording where appropriate and distinguish identification in context from an automatically imposed theological gloss.
ἁγιάζω — sanctify
Includes consecration or dedication; Jesus’ sanctifying Himself in 17:19 is not expanded into cleansing from personal sin.
δοῦλος / ὑπηρέτης — slave / officer or attendant
Distinguish the vocabulary according to the narrated social or service role.
Translation decisions
Use Reference | Greek–English (Saints Priority) | Textual & Reception Notes.
Translate every actual Greek source line independently; preserve clauses, negatives, speakers, names, numbers, units, and important ambiguities.
Retain actual double-bracket boundaries and distinguish them from apparatus referral symbols.
No modern English Bible serves as the translation base; any patristic reception must be attributed to directly read sources.
Spell quantities out and capitalize clear divine personal pronouns under project convention.
Every source verse has a textual note and a precise passage-reception pointer. Verified Augustine and Chrysostom English presentations and Bunyan’s allegory remain distinct from the Greek base; no consensus or exhaustive-history claim is made.
Preserve source-specific wording including 1:18 only-begotten God; 1:34 chosen One of God; 6:69 Holy One of God; 7:8 not going up; 7:39 the Spirit was not yet; 9:35 Son of Man; 14:14 ask Me; 14:15 you will keep; and the edition’s complete 7:53–8:11 wording.
John 10:29 preserves and explicitly flags the acquired source’s combination of neuter relative ὃ with masculine comparative μεῖζων; no silent textual repair was made.
Outstanding review
Independent qualified Greek second-reader review and critical apparatus review remain outstanding.
The expanded reception register is a verified selection, chiefly Augustine’s continuous commentary, with Chrysostom and Bunyan; it is not an exhaustive survey of every Christian writer.
Provisional construals particularly need independent Greek review at 1:3–4; 1:9, 13, 18; 3:8, 15, 34; 4:35–36; 7:8, 38–39; 8:6, 25, 38, 44; 10:29; 11:33; 12:7, 27, 40; 14:1–2, 7, 30–31; 16:23; 17:15, 24; 19:13, 25, 35; 20:17, 23; 21:15–17.
The current official file confirms the source wording at John 10:29; its grammatical construal still requires particular editorial examination: ὁ πατήρ μου ὃ δέδωκέν μοι πάντων μεῖζων ἐστίν. The present rendering adopts a provisional accusative-of-respect parenthesis without claiming manuscript support for an emendation.
Speech boundaries such as John 3:16–21 and 3:31–36, punctuation, and capitalization are editorial interpretations; none establishes a manuscript verdict.
Coverage record
absent source labels: 5:4
chapters: 21
double bracket spans: 7:53–8:11
reception register entries: 113; source verses with reception pointers: 878
source labels match: true
source sha256: ada9643154a990ae2725ab847c6cfb576ce2c3bcd4945d47606e8a90c8d065f5
source verse units: 878
square bracket spans: none
translated verse units: 878
translation words: 18745
units with textual notes: 878
Document format: Native headings, three-column tables, repeated table headers, and page settings applied. Exported-page inspection is recorded separately. Automatic page-number fields could not be added with the exposed native API.
Expanded reception register and method
The Greek base is Michael W. Holmes, editor, The Greek New Testament: SBL Edition (2010), official electronic John main text. The current file matches the recovered source. John 5:4 is not a source verse in this edition; 7:53–8:11 retains the edition’s double brackets. Apparatus referral signs are not words to translate. SBLGNT is licensed under CC BY 4.0; this English translation is a project derivative.
“Textual” includes vocabulary, grammar, narrative connections, and declared editorial decisions. It does not imply that a manuscript variant is claimed at every verse. Existing notes were checked against the selected Greek; independent manuscript collation and qualified second-reader review remain outstanding, particularly for the difficult construction at 10:29.
Patristic sources were consulted in the identified English presentations, not collated in their original Greek or Latin. Differences in their biblical quotations belong to those presentations and do not automatically establish the author’s precise ancient text. Allegorical or doctrinal interpretations remain attributed reception. The register is a verified selection, chiefly Augustine’s continuous commentary, and does not claim to exhaust all saints, authors, or reception traditions.
Augustine: Tractates on the Gospel of John, translated by John Gibb, Nicene and Post-Nicene Fathers, First Series, volume 7, edited by Philip Schaff (1888), presentation revised by Kevin Knight for New Advent. Chrysostom: Homilies on John, translated by Charles Marriott, the same series, volume 14 (1889), New Advent presentation. Bunyan: The Pilgrim’s Progress, Part One, Project Gutenberg electronic text.
Historical Christian polemics in the cited works are recorded as reception, not adopted as judgments on Jewish people or other communities. Verse references identify the present edition; erroneous web-page range headings are not allowed to create or omit verses.
Source edition and licensing: Official SBLGNT John text · Official SBLGNT license statement.
Passage reception register
The passage in each entry is the scope of the assigned commentary pointer. The cited sections locate the summarized emphases within that treatment; they are not a claim that each emphasis applies independently to every verse in the passage. B351 applies specifically to 6:35 and 6:37.
A001 · John 1:1–1:5 — Augustine, Tractates on John 1, §§11,16–19. Augustine distinguishes the uncreated Word from things made through Him and reads the life and light spiritually, with blindness preventing reception of the light.
A002 · John 1:6–1:14 — Augustine, Tractates on John 2, §§5–7,10,13–14. Augustine distinguishes John’s derivative witness from the Light itself, then discusses the Creator’s coming and the adoption of believers as God’s children.
A003 · John 1:15–1:18 — Augustine, Tractates on John 3, §§7–11,17–18. Augustine reads Christ’s priority to John alongside the gift of grace; the Law discloses the sickness for which grace supplies healing.
A004 · John 1:19–1:33 — Augustine, Tractates on John 4, §§7,9–10,12,15. Augustine emphasizes the Baptist’s humility as a voice preparing the way, and considers how the Spirit’s descent identifies the One who baptizes.
A007 · John 1:34–1:51 — Augustine, Tractates on John 7, §§4,8–10,18,20–23. Augustine follows the transfer of disciples to Jesus and interprets Nathanael’s lack of guile as sincerity, not sinlessness. His presented quotation at 1:34 says “Son of God”; the translation here retains SBLGNT’s “Chosen One of God.”
A008 · John 2:1–2:4 — Augustine, Tractates on John 8, §§1,4,9. Augustine connects the wine miracle with the Creator’s ordinary provision through vines and discusses Christ’s presence at marriage and His human relationship to Mary.
A009 · John 2:5–2:11 — Augustine, Tractates on John 9, §§3–6,17. Augustine reads the water becoming wine as an allegory of prophecy understood through Christ. His symbolic explanations of the jars and measures are reception, not lexical meanings added to the translation.
A010 · John 2:12–2:22 — Augustine, Tractates on John 10, §§11–12. Augustine connects the temple saying with Christ’s body and resurrection, and offers an explicitly symbolic interpretation of the number forty-six and Adam.
A011 · John 2:23–3:5 — Augustine, Tractates on John 11, §§2,5. Augustine distinguishes the initial believers’ faith from the Lord’s entrusting Himself to them and moves from Nicodemus’s visit to baptismal rebirth.
A012 · John 3:6–3:21 — Augustine, Tractates on John 12, §§5–6,11–14. Augustine interprets the lifted serpent through Christ’s cross and describes the light as exposing sins for confession and healing. His presentation also quotes the longer “in heaven” clause at 3:13, absent from this base text.
A013 · John 3:22–3:29 — Augustine, Tractates on John 13, §§10–12. Augustine identifies Christ as Bridegroom and the Church as bride; John rejoices as the Bridegroom’s friend, without claiming the bride for himself.
A014 · John 3:30–3:36 — Augustine, Tractates on John 14, §§4–5,10,13. Augustine interprets increase and decrease in terms of Christ’s acknowledged glory and human humility, not growth or diminution in Christ’s divinity.
A015 · John 4:1–4:42 — Augustine, Tractates on John 15, §§10–11,33. Augustine presents the Samaritan woman as a figure of the Church and distinguishes the townspeople’s first response to her witness from their subsequent hearing of Christ Himself.
A016 · John 4:43–4:54 — Augustine, Tractates on John 16, §§3,5–6. Augustine discusses the official’s developing faith and contrasts the request for bodily presence with the power of Christ’s effective word.
A017 · John 5:1–5:18 — Augustine, Tractates on John 17, §§3,7. Augustine reads the healing through Christ’s mediation and ecclesial unity. His discussion assumes an angelic stirring of the water; that reception does not supply the omitted 5:4 to this SBLGNT translation.
A019 · John 5:19–5:23 — Augustine, Tractates on John 19, §§2. Augustine reads the Father’s works through the Word of John 1:1–3, taking the Son’s corresponding works as inseparable divine action.
A022 · John 5:24–5:30 — Augustine, Tractates on John 22, §§5,9–15. Augustine distinguishes condemnation from judgment as discernment and examines present spiritual life alongside the future resurrection and judgment.
A023 · John 5:31–5:40 — Augustine, Tractates on John 23, §§2,4. Augustine connects the Father’s witness, Christ’s works, John’s lamp-like testimony, and the scriptural witness to the Son.
C041 · John 5:41–5:47 — John Chrysostom, Homilies on John 41, §§1–2. John Chrysostom interprets the desire for human honor as obstructing belief and explains Moses’ writings as witnesses that expose the inconsistency of rejecting Christ while claiming Moses’ authority.
A024 · John 6:1–6:14 — Augustine, Tractates on John 24, §§1,5–7. Augustine urges readers to pass from visible miracle to its divine meaning and allegorizes the five barley loaves as the books of Moses.
A025 · John 6:15–6:40 — Augustine, Tractates on John 25, §§2,14–19. Augustine distinguishes Christ’s kingship from the crowd’s proposed enthronement, connects coming with believing, and interprets the welcome of those who come through humility and grace.
A026 · John 6:41–6:59 — Augustine, Tractates on John 26, §§3–4,13,15–18. Augustine describes the Father’s drawing through delight and love. He relates eating and drinking to abiding in Christ and ecclesial unity, distinguishing sacramental reception from its saving reality when someone does not abide in Christ.
A027 · John 6:60–6:71 — Augustine, Tractates on John 27, §§4–10. Augustine connects spiritual understanding with faith and emphasizes Peter’s confession on behalf of the remaining disciples. His presented quotation at 6:69 calls Christ the Son of God; this translation retains SBLGNT’s “Holy One of God.”
A028 · John 7:1–7:13 — Augustine, Tractates on John 28, §§5–6,8. Augustine contrasts the world’s pursuit of visible glory with Christ’s appointed time and distinguishes the world’s lovers from those who resist its values.
A029 · John 7:14–7:18 — Augustine, Tractates on John 29, §§3–5. Augustine explains “My teaching is not Mine” through the Son’s origin from the Father, without treating the Son as a merely independent human teacher.
A030 · John 7:19–7:24 — Augustine, Tractates on John 30, §§4,6–8. Augustine connects circumcision on the Sabbath with the healing of the whole person and applies righteous judgment against partiality.
A031 · John 7:25–7:36 — Augustine, Tractates on John 31, §§3,5,9–10. Augustine distinguishes knowledge of Jesus’ earthly origin from recognition of His divine source and relates the saying about the dispersion to the Gentiles.
A032 · John 7:37–7:39 — Augustine, Tractates on John 32, §§2,5–8. Augustine interprets thirst inwardly and the promised Spirit through the Church’s gift of languages and charity. His presentation supplies “given” in explaining the Spirit’s new manifestation after glorification.
A033 · John 7:40–8:11 — Augustine, Tractates on John 33, §§2,4–8. Augustine discusses Nicodemus’s intervention and the woman accused of adultery. He joins mercy with the command to cease sinning, rejecting both despair and presumption. His reception of the episode does not remove its double brackets in SBLGNT.
A034 · John 8:12 — Augustine, Tractates on John 34, §§3,5–6. Augustine distinguishes Christ, who made the sun, from visible sunlight, and interprets following the Light through faith.
A035 · John 8:13–8:14 — Augustine, Tractates on John 35, §§4–6. Augustine uses the self-manifesting character of light to explain Christ’s testimony concerning Himself and relates this to the witnesses that also testify about Him.
A036 · John 8:15–8:18 — Augustine, Tractates on John 36, §§4–5. Augustine distinguishes Christ’s saving advent from condemnation and connects true judgment with His inseparable relation to the Father.
A037 · John 8:19–8:20 — Augustine, Tractates on John 37, §§8–9. Augustine rejects an astrological or fatalistic reading of the hour: Christ’s willingness governs His suffering.
A038 · John 8:21–8:25 — Augustine, Tractates on John 38, §§8. Augustine connects the unqualified “I am” with Exodus 3:13–15 and meditates on divine being rather than supplying a single omitted predicate.
A039 · John 8:26–8:27 — Augustine, Tractates on John 39, §§7. Augustine reasons from the true Father and the Son as Truth to their equality, rather than comparing them as a quality and its partial possessor.
A040 · John 8:28–8:30 — Augustine, Tractates on John 40, §§4. Augustine warns against imagining the Father’s teaching of the Son as a bodily conversation between two human beings, while affirming Christ’s actual human life.
A041 · John 8:31–8:36 — Augustine, Tractates on John 41, §§3,5,8–13. Augustine connects sin with bondage and Christ’s liberation with grace, distinguishing its present beginning from complete freedom in the life to come.
A042 · John 8:37–8:47 — Augustine, Tractates on John 42, §§11,15–16. Augustine interprets the devil’s fatherhood through imitation and evil desire, not biological origin or an evil created human nature. He distinguishes God’s good creation from moral corruption.
A043 · John 8:48–8:59 — Augustine, Tractates on John 43, §§17. Augustine contrasts Abraham’s coming into existence with Christ’s “I am,” interpreting the saying through the distinction between creature and Creator.
A044 · John 9:1–9:41 — Augustine, Tractates on John 44, §§2,15–17. Augustine allegorizes clay and Siloam through incarnation and baptism, and describes the healed man’s inward illumination. His presented quotation at 9:35 says “Son of God”; the selected Greek here says “Son of Man.”
A045 · John 10:1–10:10 — Augustine, Tractates on John 45, §§8. Augustine identifies Christ as the gate and excludes the truthful prophets from the condemnation of thieves: they came with the Word rather than independently of Him.
A046 · John 10:11–10:13 — Augustine, Tractates on John 46, §§8. Augustine applies the hired worker’s flight to a minister who remains physically present but avoids needed correction through fear of losing advantage.
A047 · John 10:14–10:21 — Augustine, Tractates on John 47, §§4,13. Augustine applies the flock’s unity against division and explains Christ’s voluntary laying down and taking up of life. His “one sheepfold” wording is retained as reception; this translation preserves SBLGNT’s distinction between fold and flock.
A048 · John 10:22–10:42 — Augustine, Tractates on John 48, §§8–9. Augustine reads the Father–Son unity as equality and distinguishes those called gods through participation from the Word through whom they receive that gift.
A049 · John 11:1–11:54 — Augustine, Tractates on John 49, §§15,18–19,24,27. Augustine interprets Christ as resurrection and life, reflects on His willing human emotion, and considers the prayer at the tomb and Caiaphas’s unintended prophecy.
A050 · John 11:55–12:11 — Augustine, Tractates on John 50, §§6–7,13–14. Augustine interprets Mary’s fragrance through good reputation and distinguishes Christ’s bodily departure from His continuing divine presence. He also discusses the plot against Lazarus.
A051 · John 12:12–12:26 — Augustine, Tractates on John 51, §§6,9,11,13. Augustine connects the disciples’ later understanding with resurrection, the grain’s death with fruitful glory, and Christ’s service with imitation extending beyond ordained ministers.
A052 · John 12:27–12:36 — Augustine, Tractates on John 52, §§1–3,6–10,13. Augustine affirms Christ’s human trouble and distinguishes the devil’s rule over sinful hearts from the Creator’s government of the world.
A053 · John 12:37–12:43 — Augustine, Tractates on John 53, §§6–10,13. Augustine discusses unbelief and hardening in relation to human will and grace, and treats the rulers’ preference for human glory as a failure to confess openly.
A054 · John 12:44–12:50 — Augustine, Tractates on John 54, §§2–4,5–8. Augustine relates faith in the Son to the Father, distinguishes the saving mission from final judgment, and connects the Father’s commandment with eternal life.
A055 · John 13:1–13:5 — Augustine, Tractates on John 55, §§7. Augustine interprets the washing through the humility of the incarnation and passion, urging imitation of the Redeemer’s humility.
A056 · John 13:6–13:10 — Augustine, Tractates on John 56, §§4. Augustine connects the complete washing with baptism and the repeated washing of feet with the continuing need for forgiveness in daily life.
A058 · John 13:11–13:15 — Augustine, Tractates on John 58, §§4. Augustine urges both inward humility and the actual practice of washing others’ feet, presenting Christ’s action as an example to be embodied.
A059 · John 13:16–13:20 — Augustine, Tractates on John 59, §§3. Augustine explains reception of the messenger through the sender’s authority, distinguishing that relationship from an assertion that messenger and sender share the same divine nature.
A060 · John 13:21 — Augustine, Tractates on John 60, §§3. Augustine uses Christ’s trouble to defend Christian fear, sorrow, desire, and joy against an ideal of emotional insensibility.
A061 · John 13:22–13:26 — Augustine, Tractates on John 61, §§5. Augustine observes that the special description of the beloved disciple does not deny Christ’s love for the others or for His Church.
A062 · John 13:27–13:30 — Augustine, Tractates on John 62, §§3,6. Augustine distinguishes the dipped morsel from the earlier sacrament in his reading alongside Luke, and interprets Judas’s departure into night symbolically.
A063 · John 13:31–13:32 — Augustine, Tractates on John 63, §§3. Augustine connects the Son of Man’s glorification with God glorified in Him and interprets the imminent glorification through Christ’s resurrection.
A064 · John 13:33 — Augustine, Tractates on John 64, §§4. Augustine reads the disciples’ present inability to follow with the later promise to Peter, relating their future following to perfected love and life beyond death.
A065 · John 13:34–13:35 — Augustine, Tractates on John 65, §§1,3. Augustine interprets the commandment’s newness through the love that renews people in Christ; mutual love identifies His disciples.
A066 · John 13:36–13:38 — Augustine, Tractates on John 66, §§1. Augustine contrasts Peter’s generous intention with his unrecognized weakness, finding both a warning against presumption and hope in the promise to follow later.
A067 · John 14:1–14:3 — Augustine, Tractates on John 67, §§2. Augustine interprets the many dwelling places as differing gifts within one eternal life, held without envy through the unity of love.
A069 · John 14:4–14:6 — Augustine, Tractates on John 69, §§1. Augustine explains that the disciples knew the Way because they knew Christ, although they did not yet recognize the implications of that knowledge.
A070 · John 14:7–14:10 — Augustine, Tractates on John 70, §§3. Augustine reads Philip’s request through the Son’s perfect likeness to the Father and rejects the assumption that the Father is a superior object of knowledge.
A071 · John 14:11–14:14 — Augustine, Tractates on John 71, §§3. Augustine interprets the disciples’ greater works as Christ acting in and through them, including the wider spread of faith through their preaching.
A074 · John 14:15–14:17 — Augustine, Tractates on John 74, §§4. Augustine explains Paraclete as advocate and connects the Spirit’s designation with Christ as advocate in 1 John 2:1.
A075 · John 14:18–14:21 — Augustine, Tractates on John 75, §§5. Augustine locates love in the active keeping of Christ’s words and relates their present reception in faith to future manifestation in sight.
A076 · John 14:22–14:24 — Augustine, Tractates on John 76, §§4. Augustine reads the Father and Son’s dwelling with believers alongside the Spirit’s indwelling, interpreting the promise as the presence of the triune God.
A077 · John 14:25–14:27 — Augustine, Tractates on John 77, §§5. Augustine distinguishes Christ’s peace from merely avoiding conflict and interprets it as the heart’s concord with God.
A078 · John 14:28 — Augustine, Tractates on John 78, §§2. Augustine reads the Father’s greatness in relation to Christ’s assumed humanity, alongside the equality expressed in John 10:30.
A079 · John 14:29–14:31 — Augustine, Tractates on John 79, §§2. Augustine distinguishes the devil’s authority over sinners from rule over creation and relates Christ’s sinlessness and voluntary death to obedience to the Father.
A080 · John 15:1–15:3 — Augustine, Tractates on John 80, §§3. Augustine connects cleansing by the word with baptism, describing the sacrament through the conjunction of word and element and the efficacy of faith.
A081 · John 15:4–15:7 — Augustine, Tractates on John 81, §§3. Augustine stresses the complete dependence of fruit-bearing on Christ: the branch cannot produce even a little fruit apart from the vine.
A082 · John 15:8–15:10 — Augustine, Tractates on John 82, §§3. Augustine understands obedience as the manifestation of love already given by grace, rather than a means of inducing God’s prior love.
A083 · John 15:11–15:12 — Augustine, Tractates on John 83, §§3. Augustine treats mutual love ordered toward God as embracing the other commandments, while retaining faith and hope within that love.
A084 · John 15:13 — Augustine, Tractates on John 84, §§1. Augustine relates laying down one’s life to Christian martyrdom and the Eucharistic remembrance of those who imitate Christ’s self-giving love.
A085 · John 15:14–15:15 — Augustine, Tractates on John 85, §§1. Augustine explains friendship as Christ’s gracious designation of obedient servants; being His friend does not abolish service.
A086 · John 15:16 — Augustine, Tractates on John 86, §§3. Augustine reads election as grace preceding fruit, and prayer in the Savior’s name as directed toward salvation.
A087 · John 15:17–15:19 — Augustine, Tractates on John 87, §§2. Augustine distinguishes the world reconciled in Christ from the world hostile to Him, applying the passage to the Church’s endurance of hatred.
A088 · John 15:20–15:21 — Augustine, Tractates on John 88, §§1. Augustine presents Christ’s suffering as the pattern for patient discipleship and reconciles continued service with the earlier declaration of friendship.
A089 · John 15:22–15:23 — Augustine, Tractates on John 89, §§1. Augustine understands the specified sin as rejection of Christ’s revelation, rather than claiming that the hearers previously had no sins whatever.
A091 · John 15:24–15:25 — Augustine, Tractates on John 91, §§4. Augustine explains “without cause” through gratuitous hatred and contrasts it with loving God for His own sake rather than for further rewards.
A092 · John 15:26–15:27 — Augustine, Tractates on John 92, §§2. Augustine connects the Spirit’s testimony with the apostles’ courage, using Peter’s movement from denial to public witness in Acts as an illustration.
A093 · John 16:1–16:4 — Augustine, Tractates on John 93, §§1. Augustine explains that Christ’s example is joined to the Spirit’s enabling presence, which strengthens disciples against falling away under persecution.
A094 · John 16:5–16:7 — Augustine, Tractates on John 94, §§3,5. Augustine relates the question about Christ’s destination to the ascension and explains that the Spirit’s coming does not mean the Son’s divine presence has ceased.
A095 · John 16:8–16:11 — Augustine, Tractates on John 95, §§2. Augustine interprets conviction of righteousness through the contrast between unbelief and believers’ trust in the Christ they no longer see bodily.
A096 · John 16:12 — Augustine, Tractates on John 96, §§4. Augustine declines to invent the withheld teaching and urges growth in love and inward understanding through the Spirit.
A100 · John 16:13–16:15 — Augustine, Tractates on John 100, §§4. Augustine rejects an inferiority of divine nature inferred from the Spirit’s receiving and interprets the saying through what Father and Son share.
A101 · John 16:16–16:23 — Augustine, Tractates on John 101, §§5–6. Augustine extends the promised return and irreversible joy beyond the resurrection appearances to the Church’s final vision of Christ. This is his interpretation, not a change to the narrative wording.
A102 · John 16:24–16:28 — Augustine, Tractates on John 102, §§5. Augustine reads the Father’s love in light of 1 John 4:19: believers love because God first loved them, and their love is itself His gift.
A103 · John 16:29–16:33 — Augustine, Tractates on John 103, §§3. Augustine distinguishes the disciples’ coming collapse from their later Spirit-enabled endurance and explains victory as participation in Christ’s conquest.
A104 · John 17:1 — Augustine, Tractates on John 104, §§2. Augustine treats Christ’s audible prayer as teaching for the disciples and reads the hour as divine appointment rather than fate.
A105 · John 17:2–17:5 — Augustine, Tractates on John 105, §§3. Augustine interprets knowing the Father and Jesus Christ within Trinitarian confession. He rearranges the clause in his explanation; that theological exposition is not imported into this translation’s word order.
A106 · John 17:6–17:8 — Augustine, Tractates on John 106, §§4. Augustine understands the manifested name as the revelation of God as Christ’s Father, rather than first disclosure that God exists.
A107 · John 17:9–17:13 — Augustine, Tractates on John 107, §§2. Augustine explains that the Father does not lose those given to the Son and reads their shared possession as evidence of Father–Son equality.
A108 · John 17:14–17:19 — Augustine, Tractates on John 108, §§4–5. Augustine connects the apostles’ sending with their name and interprets Christ’s self-sanctification through His members’ sanctification in Him.
A109 · John 17:20 — Augustine, Tractates on John 109, §§5. Augustine includes later believers through the apostolic word of faith, explaining why Paul and the believing thief are not excluded by the prayer’s wording.
A110 · John 17:21–17:23 — Augustine, Tractates on John 110, §§5. Augustine relates the Father’s love for believers to their membership in the Son, distinguishing adoptive participation from equality with the Only-begotten.
A111 · John 17:24–17:26 — Augustine, Tractates on John 111, §§6. Augustine relates present knowledge by faith to future knowledge by sight and understands Christ’s indwelling through His union with His members.
A112 · John 18:1–18:12 — Augustine, Tractates on John 112, §§3. Augustine sees the arresting party’s fall as a manifestation of Christ’s power and explains His eventual capture through His voluntary self-giving.
A113 · John 18:13–18:27 — Augustine, Tractates on John 113, §§2,4. Augustine leaves the other disciple’s identity qualified and reads Christ’s truthful response to the blow as compatible with inward meekness and readiness to suffer.
A114 · John 18:28–18:32 — Augustine, Tractates on John 114, §§5. Augustine connects the predicted manner of death with Jesus’ being handed to Gentiles, citing Mark 10:33–34. His explanation should be distinguished from a claim about Roman jurisdiction independently established by this note.
A115 · John 18:33–18:40 — Augustine, Tractates on John 115, §§2. Augustine stresses that Christ’s kingdom is present in the world although it does not derive from the world, relating the distinction to believers’ transformed identity.
A116 · John 19:1–19:16 — Augustine, Tractates on John 116, §§5. Augustine reads Pilate’s authority alongside Romans 13:1, while insisting that another’s greater guilt does not make Pilate innocent.
A117 · John 19:17–19:22 — Augustine, Tractates on John 117, §§5. Augustine interprets Pilate’s refusal to alter the inscription through divine providence and relates Christ’s kingship to the promised gathering of the nations.
A118 · John 19:23–19:24 — Augustine, Tractates on John 118, §§4. Augustine allegorizes the divided garments as the Church throughout the world and the seamless tunic as its unity in charity.
A119 · John 19:25–19:30 — Augustine, Tractates on John 119, §§2,6. Augustine reads Jesus’ provision for His mother as an example of filial care and the final saying as completion of the prophecies before His voluntary death.
A120 · John 19:31–20:9 — Augustine, Tractates on John 120, §§2,9. Augustine reads the blood and water sacramentally and interprets the disciple’s belief at 20:8 as belief in Mary’s report of removal. His “opened” at 19:34 belongs to the accessed presentation; the selected Greek is rendered “pierced.”
A121 · John 20:10–20:29 — Augustine, Tractates on John 121, §§5. Augustine distinguishes the visible humanity before Thomas from the divinity confessed, and explicitly allows uncertainty about whether Thomas actually touched Jesus because the narrative does not state that he did.
A122 · John 20:30–21:11 — Augustine, Tractates on John 122, §§3,6–9. Augustine defends the apostles’ lawful fishing for sustenance and develops an allegory of the final gathering of the Church from the catch and its number.
A123 · John 21:12–21:19 — Augustine, Tractates on John 123, §§5. Augustine relates Peter’s threefold confession to his threefold denial and understands feeding Christ’s sheep as love serving Christ’s interests rather than the shepherd’s gain.
A124 · John 21:20–21:25 — Augustine, Tractates on John 124, §§8. Augustine identifies the closing statement about the books as hyperbole and explains how figurative magnification can communicate truth without an intention to deceive.
Collation against Nestle–Aland 28
On 13 September 2026 every verse of this book where the SBLGNT and NA28 differ was identified from the edition marks of Tyndale House's Translators Amalgamated Greek New Testament (STEPBible, CC BY 4.0) and the SBLGNT apparatus, and the rendering above was read at each one. 70 verses differ; 37 of them would read differently in English if NA28 were translated instead of the SBLGNT, and each of those carries a note above beginning "NA28". The collation is against TAGNT's edition marks and the SBLGNT apparatus; a printed NA28 apparatus has not been consulted, and NA28's square brackets are inferred, not recorded.John Bunyan, The Pilgrim’s Progress, Part One, Hopeful’s conversion, electronic paragraph {351} (Part One, Ninth Stage, the Enchanted Ground). John Bunyan’s The Pilgrim’s Progress explicitly reuses 6:35 to explain coming as believing and 6:37 to reassure Hopeful that a great sinner may be received. This is devotional reception within an allegorical conversion dialogue; the electronic paragraph number is a locator, not an original chapter.
At 3 places the English coincides with an NA28 plus that idiom could also supply, and the note marks the word as supplied: 7:34; 7:36; 9:16. Each is marked in its note.John Bunyan, The Pilgrim’s Progress, Part One, Hopeful’s conversion, electronic paragraph {351} (Part One, Ninth Stage, the Enchanted Ground). John Bunyan’s The Pilgrim’s Progress explicitly reuses 6:35 to explain coming as believing and 6:37 to reassure Hopeful that a great sinner may be received. This is devotional reception within an allegorical conversion dialogue; the electronic paragraph number is a locator, not an original chapter.