NOTES: "and went out of the temple, and passing through their midst he started going [on his way] and so was passing by."
EVIDENCE: Aleph(א)^a C L X Psi 0124 33 892 1010 1241 syr(p,h+,pal) most cop(north)
TRANSLATIONS: ASVn NASVn

OTHER: "and went out of the temple, passing through their midst, and so was passing by."
EVIDENCE: A K Delta Theta^c Pi ƒ¹ ƒ¹³ 28 565 700 Byz Lect two lat syr(h)

TRANSLATIONS: KJV NKJV CSBn

COMMENTS: The additional material occurs in two more forms besides the two listed above. Although it is possible that the form in the notes might have been omitted through a mistake of the eye, when copyists' eyes jumped from "and" to "And," this would not account for the other three variations. It seems more likely that the additional material was added from Luke 4:30 combined with the first part of John 9:1. It is missing from early manuscripts of several types of ancient text.

John 9:4:

NOTES: "We have to work the works of the One who sent us"
EVIDENCE: p⁶⁶ p⁷⁵ Aleph(א)* L W some cop(north)
TRANSLATIONS: NRSVn CSBn

NOTES: "I have to work the works of the One who sent me"
EVIDENCE: Aleph(א)^a A C K X Delta Theta Pi Psi ƒ¹ ƒ¹³ 28 33 565 700 892 1010 1241 Byz Lect most lat vg syr(s,p,h) some cop(north)
TRANSLATIONS: KJV NKJV NRSVn NEBn REBn CSBn

COMMENTS: Because of the "me" in the last of the phrase and the fact that "I" is found twice in the next verse, it is more likely that copyists would have changed "we" to "I" than vice versa, although the reading with "we" is found with two different word orders. The reading "sent us" was probably adjusted to the first plural.

John 9:35:

NOTES: "Do you believe in the Son of God?"
EVIDENCE: A K L X Delta Theta Psi 0124 ƒ¹ ƒ¹³ 28 33 565 700 892 1010 1241 Byz Lect most lat vg syr(p,h,pal) most cop(north)
TRANSLATIONS: KJV NKJV ASV RSVn NRSVn ESVn NEBn REBn CSBn

COMMENTS: It does not seem likely that copyists would change "Son of God" to "Son of man." The reading "Son of man" is found in early manuscripts of both the Alexandrian and Western types of ancient text.

John 10:8:

NOTES: "All who came are thieves and bandits"
EVIDENCE: p^45vid p⁷⁵ Aleph(א)* E F G M S U Gamma Delta 28 892 1010 some Byz Lect most lat vg syr(s,p,h,pal) one cop(north) cop(south)
TRANSLATIONS: ASVn NRSV2021n CSBn

COMMENTS: The words "before me" are in brackets in the UBS text. The manuscripts listed in braces have the words before "came." On the one hand, it is possible that they were originally absent and added by copyists to make better sense. On the other hand, it is possible that they were deleted so that they statement of Jesus would not seem to apply to the Old Testament saints. Almost certainly the deletion of "all" by manuscript D was for this reason.

John 10:18:

NOTES: "No one took it away from me, but I lay it down"
EVIDENCE: p⁴⁵ Aleph(א)* B syr(p)
TRANSLATIONS: ASVn NRSVn NASV NEB

COMMENTS: Although the aorist tense "took" (or, "has taken") is the more difficult reading (which is usually to be preferred), the fact that it is found in only the Alexandrian type of ancient text led the UBS Textual Committee to prefer the present tense with the majority of the evidence.

John 10:22:

NOTES: "Now it was [the feast of] Dedication"
EVIDENCE: p^66* Aleph(א) A D K X Delta Theta Pi ƒ¹³ 28 700 892 1241 Byz Lect most lat vg syr(p,h,pal) one cop(north)
TRANSLATIONS: KJV NKJV ASV NEB REB

NOTES: "It was [the feast of] Dedication"
EVIDENCE: ƒ¹ 565 1010 two lat syr(s)
TRANSLATIONS: RSV TEV?

OTHER: "Now it was then [the feast of] Dedication"
EVIDENCE: most cop(north) some cop(south)

COMMENTS: The Greek word translated "Now" or "And" is spelled "DE"; the Greek word translated "Then" or "At that time" is spelled "TOTE." The word that precedes the word in question is spelled "EGENETO." Now scribes sometimes confused "t" and "d." Since the first Greek manuscripts were written without spaces between words, it is possible that a copyist saw the "TO" twice in "EGENETODE" and wrote "EGENETOTOTE." On the other hand, it is also possible that a copyist's eye jumped over the second "TO" in "EGENETOTOTE" and he wrote "EGENETODE." The UBS Textual Committee inclined to the second view.

John 10:26:

NOTES: "^plyou are not [part] of my sheep, just as I said to ^plyou"
EVIDENCE: (p^66*) A D X Delta Psi ƒ¹ ƒ¹³ 28 565 700 892 1010 Byz Lect most old lat syr some cop(north)
TRANSLATIONS: KJV NKJV CSBn

COMMENTS: While it is possible that some copyists deleted the extra clause because they couldn't find the statement previously, it is also possible that it was a natural addition, perhaps looking at verse 1 or verse 12 or even John 6:36.

John 10:29:

NOTES: "My Father, who has given [them] to me, is greater than all"
EVIDENCE: p⁶⁶ K M U Delta Pi ƒ¹ ƒ¹³ (include "them") 28 33 565 700 892 1010 1241 Byz Lect one lat syr(s,p,h) {one cop(north) cop(south) (include "them")}
TRANSLATIONS: KJV NKJV ASV RSV NRSVn ESV NASV NIV NEB REB TEVn CSB

NOTES: "My Father (that which he has given me) is greater than all"
EVIDENCE: Aleph(א) D L W Psi
TRANSLATIONS: NRSV2021? NEBn

OTHER: "My Father, who has given [them] to me, is [something] greater than all"
EVIDENCE: A B^c X Theta syr(pal)

COMMENTS: There are eight major variations of this passage plus several minor ones. The four best supported by evidence are given above. The two major differences are between "who" and "that which" (only one letter difference in Greek) and between "he is greater" and "it is greater" (the difference is only one of a long 'o' or a short 'o'). The latter difference is probably due to mistakes of the ear, where a copyist misunderstands the word or misspells it. Although it is possible that the neuter reading ("that which") arose when a copyist changed "who" to "that which" to agree with "it is greater," this would not explain the nonsense reading found in manuscripts Aleph(א), D, L, W, and Psi. It is difficult to believe that copyists would change "who" to "which"; it is more likely that they would change "which" to "who." The reading found in manuscript B* and most Latin manuscripts (although difficult to understand) seems to be the reading most likely to have given rise to the others.

John 10:34:

TEXT: "Is it not written in the law"
EVIDENCE: p⁴⁵ (see OTHER below) Aleph(א)* D Theta old lat syr(s)
TRANSLATIONS: NRSVn CSBn ("in the scripture")

OTHER: "Is it not written in the scripture in the law"
EVIDENCE: p^45vid

COMMENTS: Perhaps copyists felt that Jesus saying to the Jews "^plyour law" separated him from the Old Testament, so they deleted "^plyour."

John 10:38:

NOTES: "so that ^plyou may know and believe"
EVIDENCE: (Aleph(א)) A K Delta Pi Psi ƒ¹³ 28 700 892 (1241) Byz Lect some lat vg syr(p,h)
TRANSLATIONS: KJV NKJV NRSVn CSBn

NOTES: "so that ^plyou may know"
EVIDENCE: D some lat syr(s)
TRANSLATIONS: NRSVn

COMMENTS: Copyists apparently felt that the repeated verb in the present tense was awkward and replaced it with "believe" or omitted it. The same thing happens with most English translation where it is rendered as "understand." The text reading has the earliest manuscript support.

John 11:25:

NOTES: "I am the resurrection; the one"
EVIDENCE: p⁴⁵ one lat syr(s)
TRANSLATIONS: RSVn NRSVn ESVn NEBn REBn

COMMENTS: Although it is possible that the words "and the life" was added because of "shall live" in verse 25 and "is living" in verse 26, it is much more likely that the words were omitted, perhaps because verse 24 mentions only the resurrection. The fact that the words are found in most manuscripts of several kinds of ancient text indicates that they are original.

John 11:45:

NOTES: "had seen that which he did"
EVIDENCE: p^66* A^c B C* D ƒ¹ 1010 two Latin cop(south)
TRANSLATIONS: ASV RSV? NRSV? ESV? NASV? NIV? NEB? REB? TEV? CSB?

OTHER: "had seen how many things he did"
EVIDENCE: p^66c

OTHER: "had seen the sign which he did"
EVIDENCE: C²

COMMENTS: Although it is possible that the singular was changed to the plural to make it agree with verse 46, it is also possible that the plural was changed to the singular because only one sign was in question. It is difficult to tell the underlying text in those English translations that use "what" to translate both the singular and the plural.

John 11:50:

NOTES: "nor do ^plyou take into account that it is expedient for us that"
EVIDENCE: A K W Delta Theta Pi Psi 065 0250 ƒ¹ ƒ¹³ 28 33 565 700 892 Byz Lect some lat early vg syr most cop(south)
TRANSLATIONS: KJV NKJV CSBn

OTHER: "nor do ^plyou take into account that it is expedient that"
EVIDENCE: Aleph(א) some cop

COMMENTS: The text reading is supported by early manuscripts of multiple text types.

John 12:1:

NOTES: "Jesus came to Bethany, where Lazarus (the one having died) was, whom Jesus had raised from the dead"
EVIDENCE: p⁶⁶ A D K Delta Theta Pi Psi 065 0217^vid 0250 ƒ¹ ƒ¹³ 28 33 565 700 892 1010 1241 Byz Lect some lat vg syr(s,h) some cop(north)
TRANSLATIONS: KJV NKJV CSBn

COMMENTS: While it is possible that copyists deleted "the one having died" as unnecessary, it is missing from several of the earliest manuscripts.

John 12:7:

NOTES: "Let her alone; she has kept it for the day of my burial."
EVIDENCE: A 065 ƒ¹ ƒ¹³ Maj one lat syr(p,h)
TRANSLATIONS: KJV NKJV ESVn CSB

COMMENTS: Although it is possible that the perfect indicative ("has kept") was changed to the aorist subjunctive ("may keep") by copyists who noticed that Jesus was not buried until later that week, it is more likely that "so that she may keep" was changed to "she has kept" by copyists who noticed that she had already poured out the ointment. The text reading is supported by early manuscripts from several types of ancient text.

John 12:8:

NOTES: omit verse 8
EVIDENCE: D (both Greek and Latin) syr(s)
TRANSLATIONS: NEBn REBn

OTHER: "For the poor ^plyou always have."
EVIDENCE: p⁷⁵ Lambda* 892^supp*

COMMENTS: The omission of the last part of the verse is due to a mistake of the eye, when copyists' eyes jumped from "have" to "have." Although it is possible that the verse was added from similar statements in the parallel passages of Matthew 26:11 and Mark 14:7, the fact that it is present in most manuscripts of several different kinds of ancient text indicates that it was originally present.

John 12:12:

NOTES: "when a large crowd who had come to the feast"
EVIDENCE: Aleph(א) A D K W X Delta Pi Psi ƒ¹ 28 565 700 892 1010 1241 Byz Lect syr(p,h,pal) one cop(north) cop(south)
TRANSLATIONS: KJV NKJV ASV RSV

COMMENTS: The word order found in the words translated "the large crowd" is very unusual Greek. Normal word orders would be "large crowd," "crowd large," "the large crowd," and "the crowd the large." The text reading is literally "the crowd large." Apparently copyists changed this ungrammatical phrase to a more correct one, either by omitting the article or by adding an extra one to read "the crowd the large" (manuscripts p^66c and Theta). The same thing happened in verse 9. Latin does not have a definite article.

John 12:17:

NOTES: "the crowd that had been with him were testifying that he called Lazarus out of the tomb and raised him from the dead"
EVIDENCE: p⁶⁶ D K L Pi most lat syr(s,p) cop
TRANSLATIONS: NRSVn CSBn

COMMENTS: The difference in spelling in Greek between "when" and "that" is only one letter. Copyists apparently changed the reading to make it clear what the crowd was testifying to.

John 12:28:

NOTES: "Father, glorify your Son"
EVIDENCE: L X ƒ¹ ƒ¹³ 33 1241 cop(north)
TRANSLATIONS: CSBn

OTHER: "Father, glorify your name with the glory which I had beside you before the world came to be"
EVIDENCE: D (both Greek and Latin)

COMMENTS: The variant readings are apparently taken from John 17:1 and John 17:5.

John 12:32:

NOTES: "And I, if I am lifted up from the earth, will draw all things to myself"
EVIDENCE: p⁶⁶ Aleph(א)* D lat vg syr(s,p,pal) most cop
TRANSLATIONS: NRSVn

COMMENTS: There is only one letter difference between the two readings. The reading in the notes seems to be driven by a desire to make the saying broader.

John 12:35:

NOTES: "For a little time the light is still with ^plyou."
EVIDENCE: A E F G H S U Gamma Delta Lamda 700 most Byz syr(s,p) south cop
TRANSLATIONS: KJV NKJV RSV? NRSV1989? NRSV2021n CSB?

COMMENTS: Since the Greek word translated "among" in the text reading can also be translated "in," "with," or "within," the reading in the notes seems to be a clarification of the meaning. The reading in the text is supported by early manuscripts from both the Alexandrian and Western text types. Since both Greek words can be translated "with," it is difficult to tell the underlying Greek text for some English translations (marked with a question mark).

John 12:41:

NOTES: "Isaiah said these things when he saw his glory"
EVIDENCE: D K Delta Pi ƒ¹³ 565 700 892 1241 Byz Lect most lat vg syr(s,p,h)
TRANSLATIONS: KJV NKJV NRSVn NEBn CSBn

OTHER: "Isaiah said these things since he saw his glory"
EVIDENCE: W

COMMENTS: There is only one letter difference in spelling between the words translated "because" and "when." The text reading is supported by early manuscripts of several types of ancient text.

John 13:10:

NOTES: "does not need to wash, but"
EVIDENCE: Aleph(א) two lat earlier vg
TRANSLATIONS: ASVn RSVn NRSVn ESVn NEB REB TEVn

OTHER: "has no need than to wash [his] feet, but"
EVIDENCE: A C³ E* Delta ƒ¹ 28 700 1010 1241 Byz Lect

TRANSLATIONS: KJV NKJV
OTHER: "does not need to wash [his] head, except only [his] feet, but"
EVIDENCE: D (both Greek and Latin)

COMMENTS: The words translated "does not need" are literally "has no need." The evidence listed above in braces adds the word "only" after "feet." Although it is possible that "except for [his] feet" was added by copyists, it is more likely that the words were omitted by a few copyists because the next phrase says "he is wholly clean."

John 13:18:

NOTES: "The one who ate bread with me has lifted his heel"
EVIDENCE: p⁶⁶ Aleph(א) A D K W Delta Theta Pi Psi ƒ¹ ƒ¹³ 28 33 700 1010 1241 Byz lat (one reads "my bread with me") vg syr cop(north) (some read "my bread with me")
TRANSLATIONS: KJV NKJV ASVn NRSVn NEB REB CSBn

COMMENTS: It is possible that a few copyists changed the quotation to read like Psalm 41:9 in the Greek Old Testament ("my bread"). On the other hand, it is also possible that other copyists changed this passage to read like Mark 14:18 ("who is eating with me").

John 13:24:

NOTES: "Peter nodded to him and said* to him, 'Tell [us] who it is about whom he is speaking'"
EVIDENCE: B C L X 068 33 892 most lat vg (omit "Tell [us]")
TRANSLATIONS: ASV RSV NASV {NIV? NEB TEV? ('Ask him')}

OTHER: "Peter nodded to him to inquire who it might be about whom he was speaking and said* to him, 'Tell [us] who it is about whom he is speaking'"
EVIDENCE: Aleph(א)

COMMENTS: The evidence listed above in braces omits "who it might be." The text reading uses the optative mood, which is a more difficult grammatical construction than that found in the notes. Although the optative is found nowhere else in John and this might be considered proof that this reading was added by copyists, it is more likely that several Alexandrian copyists and Latin translators changed this to a simpler construction. The text reading is found in early manuscripts of several kinds of ancient text. Manuscript Aleph(א) has included both readings. The original reading of manuscript p⁶⁶ is illegible.

John 13:26:

NOTES: "gave* [it] to Judas Iscariot, [the son] of Simon"
EVIDENCE: p⁶⁶ A K W Delta Pi* ƒ¹ ƒ¹³ 28 565 700 892 1241 Byz most cop(morth)
TRANSLATIONS: KJV NKJV NRSVn CSBn

NOTES: "gave* [it] to Judas, [the son] of Simon from Karuot (Kerioth)"
EVIDENCE: D (both Greek and Latin)
TRANSLATIONS: NRSVn

COMMENTS: Many of the earliest manuscripts have the word "Iscariot" in the genitive case going with "Simon" rather than in the dative case going with "Judas." (See John 6:71)

John 13:32:

NOTES: "and God is glorified in him; •God will also glorify him in him"
EVIDENCE: p⁶⁶ Aleph(א)* B C* D L W X Pi ƒ¹ some lat syr(s,h) some cop(north)
TRANSLATIONS: ASV NRSVn NASVn NIVn NEBn REBn CSBn

COMMENTS: Although several early manuscripts of several different kinds of ancient text omit the words "if God is glorified in him," they were probably omitted accidently when copyists' eyes jumped from the similar phrase in verse 31 to this phrase, or perhaps deliberately as redundant.

John 14:4:

NOTES: "^plyou know where I am going, and ^plyou know the way."
EVIDENCE: p^66* A C³ D K Delta Theta Pi Psi ƒ¹ ƒ¹³ 28 565 700 892 1010 1241 Byz Lect most lat vg syr cop(south)
TRANSLATIONS: KJV NKJV ASVn RSVn NRSVn ESVn NASVn NEBn REBn CSBn

COMMENTS: The syntax of the shorter reading is harsh. Although it is possible that the shorter reading was created when the eye of a copyist skipped from "know" to "know" and then he went back and added "the way" to get the basic meaning, it is more likely that the shorter reading was expanded to make the grammar less harsh.

John 14:7:

NOTES: "If ^plyou had come to know me, ^plyou would have known my Father also"
EVIDENCE: {A} B C* {C³ K} L X {Delta Theta Pi} Psi ƒ¹ {ƒ¹³ 28} 33 565 {700 892 1010 1241 Byz Lect one lat vg} some cop(north)
TRANSLATIONS: KJV NKJV ASV RSV NRSVn ESV NASV NIV84 NIV2011n NEB REB TEVn CSBn

COMMENTS: The evidence listed above in braces reads "would have come to know" instead of "would have known." Although it is possible that the reproach found in the notes is original and copyists changed it to a promise so not to have Jesus appear to talk harshly to the apostles, it is also possible that the promise in the text is original and copyists changed it to a reproach because in verse 9 Philip does not seem to really know Jesus.

John 14:11:

NOTES: "keep believing me because of the works themselves"
EVIDENCE: A D K X Delta Theta Pi Psi ƒ¹ ƒ¹³ 28 565 700 892 1010 1241 Byz Lect some lat syr(h) most cop(north)
TRANSLATIONS: KJV NKJV ASV RSV NRSV1989 NRSV2021n

COMMENTS: While it is possible that the word "me" was omitted as not needed for the sense, it is more likely that copyists added it from the beginning of the sentence.

John 14:14:

NOTES: "If ^plyou ask anything in my name, I will do [it]."
EVIDENCE: A D K L Pi Psi 1010 1241 some Byz Lect some lat cop
TRANSLATIONS: KJV NKJV ASV RSV NRSVn ESVn NEB REB TEVn CSBn

OTHER: omit verse 14
EVIDENCE: X ƒ¹ 565 one lat one vg syr(s,pal)
TRANSLATIONS: CSBn

COMMENTS: Verse 14 was probably accidently omitted by some copyists when their eyes jumped from "If" in verse 14 to "If" in verse 15. Although it is possible that "me" was added to verse 14 to agree with "I," it is more likely that it was omitted by copyists to avoid an apparent contradiction with John 16:23, where Jesus says to ask the Father.

John 14:15:

NOTES: "If ^plyou love me, keep my commandments"
EVIDENCE: A D K W X Delta Theta Pi ƒ¹ ƒ¹³ 28 565 700 892 1241 Byz Lect lat vg syr
TRANSLATIONS: KJV NKJV NRSVn NIV CSBn

OTHER: "If ^plyou love me, ^plyou should keep my commandments"
EVIDENCE: p⁶⁶ Aleph(א) 060 33

COMMENTS: The three readings, which all vary by a single letter, represent the future indicative, aorist imperative, and aorist subjunctive tense and mood of the word "keep," respectively. The future tense seems to fit best with the future tenses in the next verse. The imperative is found first in manuscripts that are a century later than the future and subjunctive.

John 14:17:

NOTES: "he abides with ^plyou, and is in ^plyou."
EVIDENCE: p^66* B D* W ƒ¹ 565 most lat syr(c,p,pal)
TRANSLATIONS: NRSV2021n ESVn NIVn NEB REBn TEV CSBn

OTHER: "he will abide with ^plyou, and will be in ^plyou."
EVIDENCE: one lat vg one cop(north) cop(south)

COMMENTS: The difference between "abides" and "will abide" is only one of accent. Since early Greek manuscripts did not mark accents, the two words were spelled the same. Thus the reading of the Latin Vulgate and some Coptic manuscripts actually support the text reading. Because of the ambiguity of the tense of "abide," either a change from "is" to "will be" or a change from "will be" to "is" was possible. The reading chosen for the text seems to fit the context better.

John 15:8:

NOTES: "keep bearing much fruit, and so ^plyou shall be my disciples."
EVIDENCE: Aleph(א) A K Delta Psi ƒ¹³ 28 33 700 892 1010 1241 Byz Lect syr
TRANSLATIONS: KJV NKJV ASV NEBn

COMMENTS: The difference between the two readings is only two letters. Although it is possible that the reading in the notes is original and the text reading was produced when a copyist accidently wrote "S" for "SES" due to a mistake of the eye, the text reading is supported by early manuscripts of several types of ancient text which makes such a mistake unlikely.

John 16:4:

NOTES: "whenever [the] hour comes"
EVIDENCE: {Aleph(א)* D} K (Delta) Psi 054 ƒ¹ 565 700 892 1010 (1241) Byz some lat syr(s,pal) most cop
TRANSLATIONS: KJV NKJV NEB REB CSBn

COMMENTS: The evidence in braces omits "them" after "remember" toward the end of the verse. Copyists were more likely to remove "them" with "hour" as unnecessary than add it.

John 16:16:

NOTES: "again a little while, and ^plyou will see me because I am going to the Father"
EVIDENCE: A K N Gamma Delta Theta (Psi) 068 ƒ¹ ƒ¹³ (33) 565 700 892 (1241) Maj most lat syr some cop(north)
TRANSLATIONS: KJV NKJV CSBn

COMMENTS: The extra clause is missing from early manuscripts of multiple text types.

John 16:18:

NOTES: "What is this, 'a little while'?"
EVIDENCE: p⁵ p⁶⁶ Aleph(א)* D* W ƒ¹³ 1 565 most old lat cop(south)
TRANSLATIONS: RSV NRSV ESV NIV TEV REB CSBn

COMMENTS: The clause "which he is saying" is in brackets in the UBS text. While it is possible that "he is saying" was added from the end of the verse, it is more likely that it was deleted as unnecessary.

John 16:22:

NOTES: "^plyou also will have sorrow now"
EVIDENCE: p⁶⁶ Aleph(א)^c A D L W* Theta Psi 33 some lat most cop(north)
TRANSLATIONS: CSBn

COMMENTS: The future tense seems to have been borrowed from the later verbs in verse 22.

John 16:23:

NOTES: "whatever ^plyou ask the Father for, he will give ^plyou in my name."
EVIDENCE: p^5vid Aleph(א) B C* L X Delta cop(south)
TRANSLATIONS: ASV RSV NRSVn NASV73 NEBn REBn TEVn

COMMENTS: There are three points in favor of the text reading. First, it is ambiguous ("in my name" can be taken either with "ask" or "give") and copyists might be tempted to remove the ambiguity by moving the phrase. Second, it has support from several types of ancient text, while the reading in the notes is found mostly in manuscripts of the Alexandrian type of text. And third, in other places John speaks of prayer in the name of Jesus (see John 14:13-14; 16:15, 24, 26).

John 16:27:

NOTES: "^plyou have loved me and have believed that I came out from the Father"
EVIDENCE: Aleph(א)^a B C* D (both Greek and Latin) L X cop
TRANSLATIONS: ASV RSV NRSV2021n NASV CSBn

COMMENTS: Although the reading "the Father" is supported by early manuscripts from multiple text types, it may well be borrowed from the beginning of the next verse, verse 28.

John 17:11:

NOTES: "keep them in your name, whom you have given me"
EVIDENCE: D^b 892^supp three lat vg some cop(south)
TRANSLATIONS: KJV NKJV NRSV1989n NEB REBn TEVn

OTHER: "keep them in your name."
EVIDENCE: {most lat syr(s) cop(Sub-Achmimic)}

COMMENTS: The evidence listed above in braces omits the clause "that they may be one, just as we [are]." Apparently the reading "whom" was borrowed by copyists from verse 6: "the men whom you gave me."

John 17:12:

NOTES: "keeping them in your name, whom you have given me"
EVIDENCE: A C³ D K X Delta Theta Pi Psi ƒ¹ ƒ¹³ 28 565 700 1010 1241 Byz Lect lat vg syr(p,h)
TRANSLATIONS: KJV NKJV NRSVn NEB REBn TEVn

OTHER: "keeping them in your name"
EVIDENCE: p^66* Aleph(א)* syr(s)

COMMENTS: The corrected reading of manuscript p⁶⁶ is uncertain. Although it is possible that the reading "which" was taken from the previous verse, apparently the reading "whom" was borrowed by copyists from verse 6: "the men whom you gave me."

John 17:21:

NOTES: "they also may be one in us"
EVIDENCE: Aleph(א) A C³ K L X Delta Theta Pi Psi 054 ƒ¹ ƒ¹³ 28 33 565 700 892 1010 1241 Byz Lect some lat vg syr(p,h,pal) most cop(north)
TRANSLATIONS: KJV NKJV NRSVn CSBn

COMMENTS: The text reading is supported by early manuscripts of multiple text types. The word "one" is apparently taken from earlier in the verse.

John 18:13:

NOTES: "And they led him away to Annas first. Annas then sent him bound to Caiaphas the high priest; for he was the father-in-law of Caiaphas, who was high priest that year."
EVIDENCE: 225
TRANSLATIONS: NEBn

NOTES: "And they led him away to Annas first; for he was the father-in-law of Caiaphas, who was high priest that year. Annas then sent him bound to Caiaphas the high priest."
EVIDENCE: 1195 syr(s) one syr(pal)
TRANSLATIONS: NEBn

COMMENTS: Verse 24 is added in the middle or at the end of verse 13 by a few witnesses probably because the other three gospels say nothing about the trial before Annas, and John apparently calls both Annas and Caiaphas "high priest" which confused a few copyists. Verse 24 is also in its proper place in those manuscripts, except for the Sinaitic Syriac which has the verse order: 13, 24, 14-15, 19-23, 16-18, 25b-27.

John 19:16:

NOTES: "Then they took Jesus and led [him] away"
EVIDENCE: p^66vid Aleph(א) (add "him") A {D^supp K} N W {Delta Theta} ƒ¹ 565 {892^supp 1241 Maj most lat syr(p)} syr(h)
TRANSLATIONS: KJV NKJV CSBn

OTHER: "Then they took Jesus and led [him] away to the praetorium"
EVIDENCE: {Gamma} 700

OTHER: "Then they took Jesus and led [him] away and put a cross on him"
EVIDENCE: ƒ¹³

COMMENTS: The evidence in braces has "led" rather than "led away"; a number of the manuscript evidence for the notes omit "and." There are at least eight variations of the additional clause which makes it look like various additions by various copyists. Several English translations place this passage in verse 17.

John 19:29:

NOTES: "they put a sponge full of vinegar on a javelin and"
EVIDENCE: 476*
TRANSLATIONS: NEB REBn

NOTES: "they put a sponge full of vinegar on a pole and"
EVIDENCE: four lat
TRANSLATIONS: none

COMMENTS: The reading "javelin" is apparently due to a mistake of the eye by a copyist. In Greek "hyssop" is spelled "USSOPO" and "javelin" is spelled "USSO." Since the next word begins with "P," the copyist wrote "USSOP" instead of "USSOPOP." Javelins were not used by the Roman auxiliary troops stationed in Judea, but only by the legionary troops that first came to Judea in A.D. 66. The evidence listed above in braces adds "with gall" from Matthew 27:34.

John 19:35:

NOTES: "so that ^plyou also may keep believing."
EVIDENCE: Aleph(א)* B Psi
TRANSLATIONS: TEVn

COMMENTS: The difference between the aorist ("believe") and present ("keep believing") subjunctive is only that of one letter. That letter is enclosed in brackets in the UBS text. See also John 20:31.

John 19:39:

NOTES: "came bringing a package of myrrh and aloes"
EVIDENCE: Aleph(א)* B W one cop(north)
TRANSLATIONS: ASVn NASVn

OTHER: "came bringing a salve of myrrh and aloes"
EVIDENCE: 1242* syr(pal)

COMMENTS: The words translated "mixture" and "package" are spelling similarly in Greek (the difference is between an "M" and "EL"). Since the "L" in Greek is written like half of an "M," it is easy to see how copyists might have mistaken "EL" for "M" or "M" for "EL." Since the reading "mixture" is found in several kinds of ancient text, it is probably original. The word for "salve" is also only two letters different from "mixture" and the evidence listed above in braces is spelled partly like "mixture" and partly like "salve."

John 20:31:

NOTES: "so that ^plyou may keep believing that Jesus is the Christ"
EVIDENCE: p^66vid Aleph(א)* B Theta 0250 892^supp
TRANSLATIONS: NRSV1989n NRSV2021 NIVn NEB REBn TEVn

COMMENTS: The difference between the aorist ("believe") and present ("keep believing") subjunctive is only that of one letter. That letter is enclosed in brackets in the UBS text. See also John 19:35.

John 21:15, 16, 17:

NOTES: "Simon, [son] of Jona, do you love me"
EVIDENCE: A C² Theta Psi ƒ¹ ƒ¹³ Maj one lat syr
TRANSLATIONS: KJV NKJV NASV73n CSBn

COMMENTS: The reading "Jona" was apparently taken by copyists from Matthew 16:17. The reading "John" is found in early manuscripts of both the Alexandrian and Western types of ancient text.

John 21:23:

NOTES: "If I wish him to remain until I come."
EVIDENCE: Aleph(א)* C^2vid 1 565 two lat syr(s)
TRANSLATIONS: NRSVn

COMMENTS: The words "what to you" are in brackets in the UBS text. Manuscript D in braces above omits the word "what." While it is possible that the final words of the sentence were added from the previous verse 22, the great number of early manuscripts that contain them would seem to indicate that they were original.

John 21:25:

NOTES: add John 7:53-8:11 here
EVIDENCE: ƒ¹ and many Armenian manuscripts
TRANSLATIONS: NEB REB

COMMENTS: See notes at John 7:53-8:11. Other translations give a note there that this passage is sometimes found here.