Yohanes 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ¹  of Israel!” ² 

Yohanes 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ³  on the Sabbath, the Jewish leaders ⁴  began persecuting ⁵  him.

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Yohanes 6:7

6:7 Philip replied, ⁶  “Two hundred silver coins worth ⁷  of bread would not be enough for them, for each one to get a little.”

Yohanes 6:12

6:12 When they were all satisfied, Jesus ⁸  said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.”

Yohanes 6:21

6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

Yohanes 6:25

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, ⁹  they said to him, “Rabbi, when did you get here?” ¹⁰ 

Yohanes 6:69

6:69 We ¹¹  have come to believe and to know ¹²  that you are the Holy One of God!” ¹³ 

Yohanes 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ¹⁴  himself also went up, not openly but in secret.

Yohanes 7:44

7:44 Some of them were wanting to seize him, but no one laid a hand on him. ¹⁵ 

Yohanes 7:50

7:50 Nicodemus, who had gone to Jesus ¹⁶  before and who was one of the rulers, ¹⁷  said, ¹⁸ 

Yohanes 8:3-4

8:3 The experts in the law ¹⁹  and the Pharisees ²⁰  brought a woman who had been caught committing adultery. They made her stand in front of them 8:4 and said to Jesus, ²¹  “Teacher, this woman was caught in the very act of adultery.

Yohanes 8:13

8:13 So the Pharisees ²²  objected, ²³  “You testify about yourself; your testimony is not true!” ²⁴ 

Yohanes 8:48

8:48 The Judeans ²⁵  replied, ²⁶  “Aren’t we correct in saying ²⁷  that you are a Samaritan and are possessed by a demon?” ²⁸ 

Yohanes 8:57

8:57 Then the Judeans ²⁹  replied, ³⁰  “You are not yet fifty years old! ³¹  Have ³²  you seen Abraham?”

Yohanes 9:2

9:2 His disciples asked him, ³³  “Rabbi, who committed the sin that caused him to be born blind, this man ³⁴  or his parents?” ³⁵ 

Yohanes 11:13

11:13 (Now Jesus had been talking about ³⁶  his death, but they ³⁷  thought he had been talking about real sleep.) ³⁸ 

Yohanes 11:16

11:16 So Thomas (called Didymus ³⁹ ) ⁴⁰  said to his fellow disciples, “Let us go too, so that we may die with him.” ⁴¹ 

Yohanes 11:20

11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. ⁴² 

Yohanes 11:24

11:24 Martha said, ⁴³  “I know that he will come back to life again ⁴⁴  in the resurrection at the last day.”

Yohanes 11:30

11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.)

Yohanes 13:2

13:2 The evening meal ⁴⁵  was in progress, and the devil had already put into the heart ⁴⁶  of Judas Iscariot, Simon’s son, that he should betray ⁴⁷  Jesus. ⁴⁸ 

Yohanes 13:28

13:28 (Now none of those present at the table ⁴⁹  understood ⁵⁰  why Jesus ⁵¹  said this to Judas. ⁵² 

Yohanes 18:12-13

Jesus Before Annas

18:12 Then the squad of soldiers ⁵³  with their commanding officer ⁵⁴  and the officers of the Jewish leaders ⁵⁵  arrested ⁵⁶  Jesus and tied him up. ⁵⁷  18:13 They ⁵⁸  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ⁵⁹ 

Yohanes 18:32

18:32 (This happened ⁶⁰  to fulfill the word Jesus had spoken when he indicated ⁶¹  what kind of death he was going to die. ⁶² )

Yohanes 19:18

19:18 There they ⁶³  crucified ⁶⁴  him along with two others, ⁶⁵  one on each side, with Jesus in the middle.

Yohanes 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ⁶⁶  the disciple took her into his own home.

Yohanes 19:30

19:30 When ⁶⁷  he had received the sour wine, Jesus said, “It is completed!” ⁶⁸  Then he bowed his head and gave up his spirit. ⁶⁹ 

Yohanes 19:32

19:32 So the soldiers came and broke the legs of the two men who had been crucified ⁷⁰  with Jesus, ⁷¹  first the one and then the other. ⁷² 

Yohanes 19:34

19:34 But one of the soldiers pierced ⁷³  his side with a spear, and blood and water ⁷⁴  flowed out immediately.

Yohanes 20:9

20:9 (For they did not yet understand ⁷⁵  the scripture that Jesus ⁷⁶  must rise from the dead.) ⁷⁷ 

Yohanes 20:16

20:16 Jesus said to her, “Mary.” She ⁷⁸  turned and said to him in Aramaic, ⁷⁹  “Rabboni” ⁸⁰  (which means Teacher). ⁸¹ 

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁸²  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁸³  Now this is how he did so. ⁸⁴ 

Yohanes 21:5

21:5 So Jesus said to them, “Children, you don’t have any fish, ⁸⁵  do you?” ⁸⁶  They replied, ⁸⁷  “No.”

Yohanes 21:14

21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

[1:49]  ¹ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ² sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[5:16]  ³ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ⁴ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁵ tn Or “harassing.”

[6:7]  ⁶ tn Grk “Philip answered him.”

[6:7]  ⁷ tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.

[6:12]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:25]  ⁹ tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  ¹⁰ sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.

[6:69]  ¹¹ tn Grk “And we.”

[6:69]  ¹² sn See 1 John 4:16.

[6:69]  ¹³ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[7:10]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:44]  ¹⁵ sn Compare John 7:30 regarding the attempt to seize Jesus.

[7:50]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ¹⁷ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ¹⁸ tn Grk “said to them.”

[8:3]  ¹⁹ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ²⁰ sn See the note on Pharisees in 1:24.

[8:4]  ²¹ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:13]  ²² sn See the note on Pharisees in 1:24.

[8:13]  ²³ tn Grk “Then the Pharisees said to him.”

[8:13]  ²⁴ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[8:48]  ²⁵ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ²⁶ tn Grk “answered and said to him.”

[8:48]  ²⁷ tn Grk “Do we not say rightly.”

[8:48]  ²⁸ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[8:57]  ²⁹ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ³⁰ tn Grk “said to him.”

[8:57]  ³¹ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ³² tn Grk “And have.”

[9:2]  ³³ tn Grk “asked him, saying.”

[9:2]  ³⁴ tn Grk “this one.”

[9:2]  ³⁵ tn Grk “in order that he should be born blind.”

[9:2]  sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

[11:13]  ³⁶ tn Or “speaking about.”

[11:13]  ³⁷ tn Grk “these.”

[11:13]  ³⁸ tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.

[11:13]  sn This is a parenthetical note by the author.

[11:16]  ³⁹ sn Didymus means “the twin” in Greek.

[11:16]  ⁴⁰ sn This is a parenthetical note by the author.

[11:16]  ⁴¹ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[11:20]  ⁴² sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

[11:24]  ⁴³ tn Grk “Martha said to him.”

[11:24]  ⁴⁴ tn Or “will rise again.”

[13:2]  ⁴⁵ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ⁴⁶ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ⁴⁷ tn Or “that he should hand over.”

[13:2]  ⁴⁸ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ⁴⁹ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ⁵⁰ tn Or “knew.”

[13:28]  ⁵¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ⁵² tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[18:12]  ⁵³ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ⁵⁴ tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ⁵⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ⁵⁶ tn Or “seized.”

[18:12]  ⁵⁷ tn Or “bound him.”

[18:13]  ⁵⁸ tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ⁵⁹ sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.

[18:32]  ⁶⁰ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ⁶¹ tn Or “making clear.”

[18:32]  ⁶² sn A reference to John 12:32.

[19:18]  ⁶³ tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.

[19:18]  ⁶⁴ sn See the note on Crucify in 19:6.

[19:18]  ⁶⁵ tn Grk “and with him two others.”

[19:27]  ⁶⁶ tn Grk “from that very hour.”

[19:30]  ⁶⁷ tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.

[19:30]  ⁶⁸ tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.

[19:30]  ⁶⁹ tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”

[19:32]  ⁷⁰ sn See the note on Crucify in 19:6.

[19:32]  ⁷¹ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ⁷² tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[19:34]  ⁷³ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ⁷⁴ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[20:9]  ⁷⁵ tn Or “yet know.”

[20:9]  ⁷⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:9]  ⁷⁷ sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.

[20:16]  ⁷⁸ tn Grk “That one.”

[20:16]  ⁷⁹ tn Grk “in Hebrew.”

[20:16]  ⁸⁰ sn The Aramaic Rabboni means “my teacher” (a title of respect).

[20:16]  ⁸¹ sn This is a parenthetical note by the author.

[21:1]  ⁸² tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ⁸³ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁸⁴ tn Grk “how he revealed himself.”

[21:5]  ⁸⁵ tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.

[21:5]  ⁸⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “do you?”).

[21:5]  ⁸⁷ tn Grk “They answered him.”