Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ¹  in Cana ²  of Galilee. In this way he revealed ³  his glory, and his disciples believed in him. ⁴ 

Yohanes 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ⁵  and the saying ⁶  that Jesus had spoken.

Yohanes 3:4-5

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” ⁷ 

3:5 Jesus answered, “I tell you the solemn truth, ⁸  unless a person is born of water and spirit, ⁹  he cannot enter the kingdom of God.

Yohanes 3:8

3:8 The wind ¹⁰  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ¹¹ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹²  but the water that I will give him will become in him a fountain ¹³  of water springing up ¹⁴  to eternal life.”

Yohanes 4:23

4:23 But a time ¹⁵  is coming – and now is here ¹⁶  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹⁷  such people to be ¹⁸  his worshipers. ¹⁹ 

Yohanes 4:35

4:35 Don’t you say, ²⁰  ‘There are four more months and then comes the harvest?’ I tell you, look up ²¹  and see that the fields are already white ²²  for harvest!

Yohanes 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ²³  really is the Savior of the world.” ²⁴ 

Yohanes 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ²⁵  in Galilee where he had made the water wine. ²⁶  In ²⁷  Capernaum ²⁸  there was a certain royal official ²⁹  whose son was sick.

Yohanes 5:7

5:7 The sick man answered him, “Sir, ³⁰  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ³¹  someone else ³²  goes down there ³³  before me.”

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ³⁴  lest anything worse happen to you.”

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 5:23-24

5:23 so that all people ³⁵  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

5:24 “I tell you the solemn truth, ³⁶  the one who hears ³⁷  my message ³⁸  and believes the one who sent me has eternal life and will not be condemned, ³⁹  but has crossed over from death to life.

Yohanes 6:5

6:5 Then Jesus, when he looked up ⁴⁰  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

Yohanes 6:10

6:10 Jesus said, “Have ⁴¹  the people sit down.” (Now there was a lot of grass in that place.) ⁴²  So the men ⁴³  sat down, about five thousand in number.

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ⁴⁴  and came to Capernaum ⁴⁵  looking for Jesus.

Yohanes 6:26

6:26 Jesus replied, ⁴⁶  “I tell you the solemn truth, ⁴⁷  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ⁴⁸ 

Yohanes 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ⁴⁹  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁵⁰  at the last day.” ⁵¹ 

Yohanes 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

Yohanes 6:53

6:53 Jesus said to them, “I tell you the solemn truth, ⁵²  unless you eat the flesh of the Son of Man and drink his blood, ⁵³  you have no life ⁵⁴  in yourselves.

Yohanes 7:36-37

7:36 What did he mean by saying, ⁵⁵  ‘You will look for me ⁵⁶  but will not find me, and where I am you cannot come’?”

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ⁵⁷  Jesus stood up and shouted out, ⁵⁸  “If anyone is thirsty, let him come to me, and

Yohanes 8:19

8:19 Then they began asking ⁵⁹  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ⁶⁰ 

Yohanes 8:26

8:26 I have many things to say and to judge ⁶¹  about you, but the Father ⁶²  who sent me is truthful, ⁶³  and the things I have heard from him I speak to the world.” ⁶⁴ 

Yohanes 9:7

9:7 and said to him, “Go wash in the pool of Siloam” ⁶⁵  (which is translated “sent”). ⁶⁶  So the blind man ⁶⁷  went away and washed, and came back seeing.

Yohanes 9:15

9:15 So the Pharisees asked him again how he had gained his sight. ⁶⁸  He replied, ⁶⁹  “He put mud ⁷⁰  on my eyes and I washed, and now ⁷¹  I am able to see.”

Yohanes 9:24

9:24 Then they summoned ⁷²  the man who used to be blind ⁷³  a second time and said to him, “Promise before God to tell the truth. ⁷⁴  We know that this man ⁷⁵  is a sinner.”

Yohanes 9:30

9:30 The man replied, ⁷⁶  “This is a remarkable thing, ⁷⁷  that you don’t know where he comes from, and yet he caused me to see! ⁷⁸ 

Yohanes 9:39

9:39 Jesus ⁷⁹  said,] ⁸⁰  “For judgment I have come into this world, so that those who do not see may gain their sight, ⁸¹  and the ones who see may become blind.”

Yohanes 10:24-25

10:24 The Jewish leaders ⁸²  surrounded him and asked, ⁸³  “How long will you keep us in suspense? ⁸⁴  If you are the Christ, ⁸⁵  tell us plainly.” ⁸⁶  10:25 Jesus replied, ⁸⁷  “I told you and you do not believe. The deeds ⁸⁸  I do in my Father’s name testify about me.

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ⁸⁹  so that you may come to know ⁹⁰  and understand that I am in the Father and the Father is in me.”

Yohanes 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

Yohanes 11:54

11:54 Thus Jesus no longer went ⁹¹  around publicly ⁹²  among the Judeans, ⁹³  but went away from there to the region near the wilderness, to a town called Ephraim, ⁹⁴  and stayed there with his disciples.

Yohanes 12:9

12:9 Now a large crowd of Judeans ⁹⁵  learned ⁹⁶  that Jesus ⁹⁷  was there, and so they came not only because of him ⁹⁸  but also to see Lazarus whom he had raised from the dead.

Yohanes 12:24

12:24 I tell you the solemn truth, ⁹⁹  unless a kernel of wheat falls into the ground and dies, it remains by itself alone. ¹⁰⁰  But if it dies, it produces ¹⁰¹  much grain. ¹⁰² 

Yohanes 13:10

13:10 Jesus replied, ¹⁰³  “The one who has bathed needs only to wash his feet, ¹⁰⁴  but is completely ¹⁰⁵  clean. ¹⁰⁶  And you disciples ¹⁰⁷  are clean, but not every one of you.”

Yohanes 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ¹⁰⁸  ‘The one who eats my bread ¹⁰⁹  has turned against me.’ ¹¹⁰ 

Yohanes 13:26

13:26 Jesus replied, ¹¹¹  “It is the one to whom I will give this piece of bread ¹¹²  after I have dipped it in the dish.” ¹¹³  Then he dipped the piece of bread in the dish ¹¹⁴  and gave it to Judas Iscariot, Simon’s son.

Yohanes 14:12

14:12 I tell you the solemn truth, ¹¹⁵  the person who believes in me will perform ¹¹⁶  the miraculous deeds ¹¹⁷  that I am doing, ¹¹⁸  and will perform ¹¹⁹  greater deeds ¹²⁰  than these, because I am going to the Father.

Yohanes 14:23

14:23 Jesus replied, ¹²¹  “If anyone loves me, he will obey ¹²²  my word, and my Father will love him, and we will come to him and take up residence with him. ¹²³ 

Yohanes 14:27-28

14:27 “Peace I leave with you; ¹²⁴  my peace I give to you; I do not give it ¹²⁵  to you as the world does. ¹²⁶  Do not let your hearts be distressed or lacking in courage. ¹²⁷  14:28 You heard me say to you, ¹²⁸  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ¹²⁹  that I am going to the Father, because the Father is greater than I am. ¹³⁰ 

Yohanes 15:5

15:5 “I am the vine; you are the branches. The one who remains ¹³¹  in me – and I in him – bears ¹³²  much fruit, ¹³³  because apart from me you can accomplish ¹³⁴  nothing.

Yohanes 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ¹³⁵  will not come to you, but if I go, I will send him to you.

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ¹³⁶  ‘In a little while you ¹³⁷  will not see me; again after a little while, you ¹³⁸  will see me,’ and, ‘because I am going to the Father’?” ¹³⁹ 

Yohanes 16:20

16:20 I tell you the solemn truth, ¹⁴⁰  you will weep ¹⁴¹  and wail, ¹⁴²  but the world will rejoice; you will be sad, ¹⁴³  but your sadness will turn into ¹⁴⁴  joy.

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹⁴⁵  to heaven ¹⁴⁶  and said, “Father, the time ¹⁴⁷  has come. Glorify your Son, so that your ¹⁴⁸  Son may glorify you –

Yohanes 17:12

17:12 When I was with them I kept them safe ¹⁴⁹  and watched over them ¹⁵⁰  in your name ¹⁵¹  that you have given me. Not one ¹⁵²  of them was lost except the one destined for destruction, ¹⁵³  so that the scripture could be fulfilled. ¹⁵⁴ 

Yohanes 17:14

17:14 I have given them your word, ¹⁵⁵  and the world has hated them, because they do not belong to the world, ¹⁵⁶  just as I do not belong to the world. ¹⁵⁷ 

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁵⁸  that they will be in us, so that the world will believe that you sent me.

Yohanes 17:23-24

17:23 I in them and you in me – that they may be completely one, ¹⁵⁹  so that the world will know that you sent me, and you have loved them just as you have loved me.

17:24 “Father, I want those you have given me to be with me where I am, ¹⁶⁰  so that they can see my glory that you gave me because you loved me before the creation of the world ¹⁶¹ .

Yohanes 18:15

Peter’s First Denial

18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. ¹⁶²  (Now the other disciple ¹⁶³  was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) ¹⁶⁴ 

Yohanes 18:18

18:18 (Now the slaves ¹⁶⁵  and the guards ¹⁶⁶  were standing around a charcoal fire they had made, warming themselves because it was cold. ¹⁶⁷  Peter also was standing with them, warming himself.) ¹⁶⁸ 

Yohanes 18:38

18:38 Pilate asked, ¹⁶⁹  “What is truth?” ¹⁷⁰ 

When he had said this he went back outside to the Jewish leaders ¹⁷¹  and announced, ¹⁷²  “I find no basis for an accusation ¹⁷³  against him.

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ¹⁷⁴  him! Crucify him!” ¹⁷⁵  Pilate said, ¹⁷⁶  “You take him and crucify him! ¹⁷⁷  Certainly ¹⁷⁸  I find no reason for an accusation ¹⁷⁹  against him!”

Yohanes 19:11

19:11 Jesus replied, “You would have no authority ¹⁸⁰  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ¹⁸¹  is guilty of greater sin.” ¹⁸² 

Yohanes 19:15

19:15 Then they ¹⁸³  shouted out, “Away with him! Away with him! ¹⁸⁴  Crucify ¹⁸⁵  him!” Pilate asked, ¹⁸⁶  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

Yohanes 19:21

19:21 Then the chief priests of the Jews ¹⁸⁷  said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’”

Yohanes 19:23

19:23 Now when the soldiers crucified ¹⁸⁸  Jesus, they took his clothes and made four shares, one for each soldier, ¹⁸⁹  and the tunic ¹⁹⁰  remained. (Now the tunic ¹⁹¹  was seamless, woven from top to bottom as a single piece.) ¹⁹² 

Yohanes 20:2

20:2 So she went running ¹⁹³  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ¹⁹⁴  and Thomas was with them. Although the doors were locked, ¹⁹⁵  Jesus came and stood among them and said, “Peace be with you!”

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ¹⁹⁶  So they threw the net, ¹⁹⁷  and were not able to pull it in because of the large number of fish.

Yohanes 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ¹⁹⁸  I suppose the whole world ¹⁹⁹  would not have room for the books that would be written. ²⁰⁰ 

[2:11]  ¹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁴ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[2:22]  ⁵ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ⁶ tn Or “statement”; Grk “word.”

[3:4]  ⁷ tn The grammatical structure of the question in Greek presupposes a negative reply.

[3:5]  ⁸ tn Grk “Truly, truly, I say to you.”

[3:5]  ⁹ tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

[3:5]  sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.

[3:8]  ¹⁰ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ¹¹ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[4:14]  ¹² tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ¹³ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ¹⁴ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[4:23]  ¹⁵ tn Grk “an hour.”

[4:23]  ¹⁶ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹⁷ sn See also John 4:27.

[4:23]  ¹⁸ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ¹⁹ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[4:35]  ²⁰ tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  ²¹ tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  ²² tn That is, “ripe.”

[4:42]  ²³ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ²⁴ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[4:46]  ²⁵ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ²⁶ sn See John 2:1-11.

[4:46]  ²⁷ tn Grk “And in.”

[4:46]  ²⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:46]  ²⁹ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[5:7]  ³⁰ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ³¹ tn Grk “while I am going.”

[5:7]  ³² tn Grk “another.”

[5:7]  ³³ tn The word “there” is not in the Greek text but is implied.

[5:14]  ³⁴ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[5:23]  ³⁵ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:24]  ³⁶ tn Grk “Truly, truly, I say to you.”

[5:24]  ³⁷ tn Or “obeys.”

[5:24]  ³⁸ tn Or “word.”

[5:24]  ³⁹ tn Grk “and does not come into judgment.”

[6:5]  ⁴⁰ tn Grk “when he lifted up his eyes” (an idiom).

[6:10]  ⁴¹ tn Grk “Make.”

[6:10]  ⁴² sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  ⁴³ tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).

[6:24]  ⁴⁴ tn Or “embarked in the boats.”

[6:24]  ⁴⁵ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:26]  ⁴⁶ tn Grk “answered and said to them.”

[6:26]  ⁴⁷ tn Grk “Truly, truly, I say to you.”

[6:26]  ⁴⁸ tn Grk “because you ate of the loaves of bread and were filled.”

[6:39]  ⁴⁹ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ⁵⁰ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁵¹ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:53]  ⁵² tn Grk “Truly, truly, I say to you.”

[6:53]  ⁵³ sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ⁵⁴ tn That is, “no eternal life” (as opposed to physical life).

[7:36]  ⁵⁵ tn Grk “What is this word that he said.”

[7:36]  ⁵⁶ tn Grk “seek me.”

[7:37]  ⁵⁷ sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ⁵⁸ tn Grk “Jesus stood up and cried out, saying.”

[8:19]  ⁵⁹ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ⁶⁰ sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:26]  ⁶¹ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ⁶² tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ⁶³ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ⁶⁴ tn Grk “and what things I have heard from him, these things I speak to the world.”

[9:7]  ⁶⁵ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ⁶⁶ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ⁶⁷ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[9:15]  ⁶⁸ tn Or “how he had become able to see.”

[9:15]  sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).

[9:15]  ⁶⁹ tn Grk “And he said to them.”

[9:15]  ⁷⁰ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ⁷¹ tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).

[9:24]  ⁷² tn Grk “they called.”

[9:24]  ⁷³ tn Grk “who was blind.”

[9:24]  ⁷⁴ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ⁷⁵ tn The phrase “this man” is a reference to Jesus.

[9:30]  ⁷⁶ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ⁷⁷ tn Grk “For in this is a remarkable thing.”

[9:30]  ⁷⁸ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[9:39]  ⁷⁹ tn Grk “And Jesus.” 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.

[9:39]  ⁸⁰ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ⁸¹ tn Or “that those who do not see may see.”

[10:24]  ⁸² tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ⁸³ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ⁸⁴ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ⁸⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  sn See the note on Christ in 1:20.

[10:24]  ⁸⁶ tn Or “publicly.”

[10:25]  ⁸⁷ tn Grk “answered them.”

[10:25]  ⁸⁸ tn Or “the works.”

[10:38]  ⁸⁹ tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ⁹⁰ tn Or “so that you may learn.”

[11:54]  ⁹¹ tn Grk “walked.”

[11:54]  ⁹² tn Or “openly.”

[11:54]  ⁹³ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ⁹⁴ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[12:9]  ⁹⁵ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ⁹⁶ tn Grk “knew.”

[12:9]  ⁹⁷ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ⁹⁸ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[12:24]  ⁹⁹ tn Grk “Truly, truly, I say to you.”

[12:24]  ¹⁰⁰ tn Or “it remains only a single kernel.”

[12:24]  ¹⁰¹ tn Or “bears.”

[12:24]  ¹⁰² tn Grk “much fruit.”

[13:10]  ¹⁰³ tn Grk “Jesus said to him.”

[13:10]  ¹⁰⁴ tn Grk “has no need except to wash his feet.”

[13:10]  ¹⁰⁵ tn Or “entirely.”

[13:10]  ¹⁰⁶ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ¹⁰⁷ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[13:18]  ¹⁰⁸ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ¹⁰⁹ tn Or “The one who shares my food.”

[13:18]  ¹¹⁰ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[13:18]  sn A quotation from Ps 41:9.

[13:26]  ¹¹¹ tn Grk “Jesus answered.”

[13:26]  ¹¹² sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ¹¹³ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ¹¹⁴ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[14:12]  ¹¹⁵ tn Grk “Truly, truly, I say to you.”

[14:12]  ¹¹⁶ tn Or “will do.”

[14:12]  ¹¹⁷ tn Grk “the works.”

[14:12]  ¹¹⁸ tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ¹¹⁹ tn Or “will do.”

[14:12]  ¹²⁰ tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[14:23]  ¹²¹ tn Grk “answered and said to him.”

[14:23]  ¹²² tn Or “will keep.”

[14:23]  ¹²³ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[14:27]  ¹²⁴ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ¹²⁵ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ¹²⁶ tn Grk “not as the world gives do I give to you.”

[14:27]  ¹²⁷ tn Or “distressed or fearful and cowardly.”

[14:28]  ¹²⁸ tn Or “You have heard that I said to you.”

[14:28]  ¹²⁹ tn Or “you would rejoice.”

[14:28]  ¹³⁰ sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).

[15:5]  ¹³¹ tn Or “resides.”

[15:5]  ¹³² tn Or “yields.”

[15:5]  ¹³³ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ¹³⁴ tn Or “do.”

[16:7]  ¹³⁵ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[16:17]  ¹³⁶ tn Grk “What is this that he is saying to us.”

[16:17]  ¹³⁷ tn Grk “A little while, and you.”

[16:17]  ¹³⁸ tn Grk “and again a little while, and you.”

[16:17]  ¹³⁹ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[16:20]  ¹⁴⁰ tn Grk “Truly, truly, I say to you.”

[16:20]  ¹⁴¹ tn Or “wail,” “cry.”

[16:20]  ¹⁴² tn Or “lament.”

[16:20]  ¹⁴³ tn Or “sorrowful.”

[16:20]  ¹⁴⁴ tn Grk “will become.”

[17:1]  ¹⁴⁵ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹⁴⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁴⁷ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ¹⁴⁸ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[17:12]  ¹⁴⁹ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ¹⁵⁰ tn Grk “and guarded them.”

[17:12]  ¹⁵¹ tn Or “by your name.”

[17:12]  ¹⁵² tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ¹⁵³ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ¹⁵⁴ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[17:14]  ¹⁵⁵ tn Or “your message.”

[17:14]  ¹⁵⁶ tn Grk “because they are not of the world.”

[17:14]  ¹⁵⁷ tn Grk “just as I am not of the world.”

[17:21]  ¹⁵⁸ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:23]  ¹⁵⁹ tn Or “completely unified.”

[17:24]  ¹⁶⁰ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ¹⁶¹ tn Grk “before the foundation of the world.”

[18:15]  ¹⁶² tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.

[18:15]  ¹⁶³ tn Grk “that disciple.”

[18:15]  sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23-26, 20:2-10, 21:7, and 21:20-23. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnwstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15,” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.

[18:15]  ¹⁶⁴ sn This is a parenthetical note by the author.

[18:18]  ¹⁶⁵ tn See the note on the word “slaves” in 4:51.

[18:18]  ¹⁶⁶ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ¹⁶⁷ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ¹⁶⁸ sn This is a parenthetical note by the author.

[18:38]  ¹⁶⁹ tn Grk “Pilate said.”

[18:38]  ¹⁷⁰ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ¹⁷¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ¹⁷² tn Grk “said to them.”

[18:38]  ¹⁷³ tn Grk “find no cause.”

[19:6]  ¹⁷⁴ 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]  ¹⁷⁵ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ¹⁷⁶ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ¹⁷⁷ 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]  ¹⁷⁸ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ¹⁷⁹ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:11]  ¹⁸⁰ tn Or “power.”

[19:11]  ¹⁸¹ tn Or “who delivered me over to you.”

[19:11]  sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.

[19:11]  ¹⁸² tn Grk “has the greater sin” (an idiom).

[19:11]  sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.

[19:15]  ¹⁸³ tn Grk “Then these.”

[19:15]  ¹⁸⁴ tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ¹⁸⁵ sn See the note on Crucify in 19:6.

[19:15]  ¹⁸⁶ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.

[19:21]  ¹⁸⁷ tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”

[19:23]  ¹⁸⁸ sn See the note on Crucify in 19:6.

[19:23]  ¹⁸⁹ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ¹⁹⁰ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ¹⁹¹ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ¹⁹² sn This is a parenthetical note by the author.

[20:2]  ¹⁹³ tn Grk “So she ran and came.”

[20:26]  ¹⁹⁴ tn Grk “were inside”; the word “together” is implied.

[20:26]  ¹⁹⁵ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[21:6]  ¹⁹⁶ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ¹⁹⁷ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.

[21:25]  ¹⁹⁸ tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ¹⁹⁹ tn Grk “the world itself.”

[21:25]  ²⁰⁰ tc Although the majority of mss (C² Θ Ψ Ë¹³ Ï lat) conclude this Gospel with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.

[21:25]  sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the whole world would not have room for the books that would be written.” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.