Yohanes 2:10

2:10 and said to him, “Everyone ¹  serves the good wine first, and then the cheaper ²  wine when the guests ³  are drunk. You have kept the good wine until now!”

Yohanes 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ⁴  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

Yohanes 10:16

10:16 I have ⁵  other sheep that do not come from ⁶  this sheepfold. ⁷  I must bring them too, and they will listen to my voice, ⁸  so that ⁹  there will be one flock and ¹⁰  one shepherd.

Yohanes 14:9

14:9 Jesus replied, ¹¹  “Have I been with you for so long, and you have not known ¹²  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

Yohanes 18:20

18:20 Jesus replied, ¹³  “I have spoken publicly to the world. I always taught in the synagogues ¹⁴  and in the temple courts, ¹⁵  where all the Jewish people ¹⁶  assemble together. I ¹⁷  have said nothing in secret.

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ¹⁸  him! Crucify him!” ¹⁹  Pilate said, ²⁰  “You take him and crucify him! ²¹  Certainly ²²  I find no reason for an accusation ²³  against him!”

[2:10]  ¹ tn Grk “every man” (in a generic sense).

[2:10]  ² tn Or “poorer.”

[2:10]  ³ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[3:26]  ⁴ tn “River” is not in the Greek text but is supplied for clarity.

[10:16]  ⁵ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ⁶ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁷ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁸ tn Grk “they will hear my voice.”

[10:16]  ⁹ tn Grk “voice, and.”

[10:16]  ¹⁰ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[14:9]  ¹¹ tn Grk “Jesus said to him.”

[14:9]  ¹² tn Or “recognized.”

[18:20]  ¹³ tn Grk “Jesus answered him.”

[18:20]  ¹⁴ sn See the note on synagogue in 6:59.

[18:20]  ¹⁵ tn Grk “in the temple.”

[18:20]  ¹⁶ tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.

[18:20]  ¹⁷ tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:6]  ¹⁸ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ¹⁹ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ²⁰ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ²¹ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ²² tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ²³ tn Or “find no basis for an accusation”; Grk “find no cause.”