Yohanes 1:19

The Testimony of John the Baptist

1:19 Now ¹  this was ²  John’s ³  testimony ⁴  when the Jewish leaders ⁵  sent ⁶  priests and Levites from Jerusalem ⁷  to ask him, “Who are you?” ⁸ 

Yohanes 3:10

3:10 Jesus answered, ⁹  “Are you the teacher of Israel and yet you don’t understand these things? ¹⁰ 

Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹¹  but that the world should be saved through him.

Yohanes 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

Yohanes 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

Yohanes 6:17

6:17 got into a boat, and started to cross the lake ¹²  to Capernaum. ¹³  (It had already become dark, and Jesus had not yet come to them.) ¹⁴ 

Yohanes 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

Yohanes 8:56

8:56 Your father Abraham was overjoyed ¹⁵  to see my day, and he saw it and was glad.” ¹⁶ 

Yohanes 11:19

11:19 so many of the Jewish people of the region ¹⁷  had come to Martha and Mary to console them ¹⁸  over the loss of their brother.) ¹⁹ 

Yohanes 12:20

Seekers

12:20 Now some Greeks ²⁰  were among those who had gone up to worship at the feast.

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ²¹  had performed ²²  so many miraculous signs before them, they still refused to believe in him,

Yohanes 13:37

13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ²³ 

Yohanes 14:5

14:5 Thomas said, ²⁴  “Lord, we don’t know where you are going. How can we know the way?”

Yohanes 18:19

Jesus Questioned by Annas

18:19 While this was happening, ²⁵  the high priest questioned Jesus about his disciples and about his teaching. ²⁶ 

Yohanes 18:32

18:32 (This happened ²⁷  to fulfill the word Jesus had spoken when he indicated ²⁸  what kind of death he was going to die. ²⁹ )

Yohanes 20:23

20:23 If you forgive anyone’s sins, they are forgiven; ³⁰  if you retain anyone’s sins, they are retained.” ³¹ 

Yohanes 21:4

21:4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus.

[1:19]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:19]  ² tn Grk “is.”

[1:19]  ³ sn John’s refers to John the Baptist.

[1:19]  ⁴ tn Or “witness.”

[1:19]  sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).

[1:19]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[1:19]  ⁶ tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892^c al it) or after “Levites” (Ì^{66c vid} A Θ Ψ Ë¹³ 579 al lat), while the earliest mss as well as the majority of mss (Ì^66*,75 א C³ L W^s ˹ Ï) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

[1:19]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ⁸ sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.

[3:10]  ⁹ tn Grk “Jesus answered and said to him.”

[3:10]  ¹⁰ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[3:17]  ¹¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[6:17]  ¹² tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ¹³ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ¹⁴ sn This is a parenthetical note by the author.

[8:56]  ¹⁵ tn Or “rejoiced greatly.”

[8:56]  ¹⁶ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[11:19]  ¹⁷ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ¹⁸ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ¹⁹ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:19]  sn This is a parenthetical note by the author.

[12:20]  ²⁰ sn These Greeks (῞Ελληνές τινες, {ellhne" tine") who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.

[12:37]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ²² tn Or “done.”

[13:37]  ²³ tn Or “I will die willingly for you.”

[14:5]  ²⁴ tn Grk “said to him.”

[18:19]  ²⁵ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ²⁶ sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[18:32]  ²⁷ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ²⁸ tn Or “making clear.”

[18:32]  ²⁹ sn A reference to John 12:32.

[20:23]  ³⁰ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ³¹ sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).