Yohanes 1:15

1:15 John ¹  testified ²  about him and shouted out, ³  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ⁴  because he existed before me.’”

Yohanes 1:38-39

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ⁵  So they said to him, “Rabbi” (which is translated Teacher), ⁶  “where are you staying?” 1:39 Jesus ⁷  answered, ⁸  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ⁹ 

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹⁰  my Father’s house a marketplace!” ¹¹ 

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ¹²  that the man ¹³  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 6:61

6:61 When Jesus was aware ¹⁴  that his disciples were complaining ¹⁵  about this, he said to them, “Does this cause you to be offended? ¹⁶ 

Yohanes 6:65

6:65 So Jesus added, ¹⁷  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ¹⁸ 

Yohanes 7:30

7:30 So then they tried to seize Jesus, ¹⁹  but no one laid a hand on him, because his time ²⁰  had not yet come.

Yohanes 8:20

8:20 (Jesus ²¹  spoke these words near the offering box ²²  while he was teaching in the temple courts. ²³  No one seized him because his time ²⁴  had not yet come.) ²⁵ 

Yohanes 12:44

Jesus’ Final Public Words

12:44 But Jesus shouted out, ²⁶  “The one who believes in me does not believe in me, but in the one who sent me, ²⁷ 

Yohanes 18:22

18:22 When Jesus ²⁸  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ²⁹  “Is that the way you answer the high priest?”

Yohanes 21:19

21:19 (Now Jesus ³⁰  said this to indicate clearly by what kind of death Peter ³¹  was going to glorify God.) ³²  After he said this, Jesus told Peter, ³³  “Follow me.”

[1:15]  ¹ sn John refers to John the Baptist.

[1:15]  ² tn Or “bore witness.”

[1:15]  ³ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ⁴ tn Or “has a higher rank than I.”

[1:38]  ⁵ tn Grk “What are you seeking?”

[1:38]  ⁶ sn This is a parenthetical note by the author.

[1:39]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ⁸ tn Grk “said to them.”

[1:39]  ⁹ tn Grk “about the tenth hour.”

[1:39]  sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:42, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).

[2:16]  ¹⁰ tn Or (perhaps) “Stop making.”

[2:16]  ¹¹ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[5:6]  ¹² tn Or “knew.”

[5:6]  ¹³ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[6:61]  ¹⁴ tn Grk “When Jesus knew within himself.”

[6:61]  ¹⁵ tn Or “were grumbling.”

[6:61]  ¹⁶ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[6:65]  ¹⁷ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ¹⁸ tn Grk “unless it has been permitted to him by the Father.”

[7:30]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

[7:30]  ²⁰ tn Grk “his hour.”

[8:20]  ²¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ²² tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ²³ tn Grk “the temple.”

[8:20]  ²⁴ tn Grk “his hour.”

[8:20]  ²⁵ sn This is a parenthetical note by the author.

[12:44]  ²⁶ tn Grk “shouted out and said.”

[12:44]  ²⁷ sn The one who sent me refers to God.

[18:22]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ²⁹ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[21:19]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ³¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ³² sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ³³ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.