Yohanes 1:21

1:21 So they asked him, “Then who are you? ¹  Are you Elijah?” He said, “I am not!” ²  “Are you the Prophet?” ³  He answered, “No!”

Yohanes 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ⁴  because he existed before me.’

Yohanes 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ⁵  with his mother and brothers ⁶  and his disciples, and they stayed there a few days.

Yohanes 2:25

2:25 He did not need anyone to testify about man, ⁷  for he knew what was in man. ⁸ 

Yohanes 3:3

3:3 Jesus replied, ⁹  “I tell you the solemn truth, ¹⁰  unless a person is born from above, ¹¹  he cannot see the kingdom of God.” ¹² 

Yohanes 3:11

3:11 I tell you the solemn truth, ¹³  we speak about what we know and testify about what we have seen, but ¹⁴  you people ¹⁵  do not accept our testimony. ¹⁶ 

Yohanes 3:17

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

Yohanes 3:27

3:27 John replied, ¹⁸  “No one can receive anything unless it has been given to him from heaven.

Yohanes 3:34

3:34 For the one whom God has sent ¹⁹  speaks the words of God, for he does not give the Spirit sparingly. ²⁰ 

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 5:44

5:44 How can you believe, if you accept praise ²¹  from one another and don’t seek the praise ²²  that comes from the only God? ²³ 

Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ²⁴ 

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ²⁵  Jesus traveled throughout Galilee. ²⁶  He ²⁷  stayed out of Judea ²⁸  because the Jewish leaders ²⁹  wanted ³⁰  to kill him.

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

Yohanes 7:19

7:19 Hasn’t Moses given you the law? Yet not one of you keeps ³¹  the law! Why do you want ³²  to kill me?”

Yohanes 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ³³  because Jesus was not yet glorified.) ³⁴ 

Yohanes 8:22

8:22 So the Jewish leaders ³⁵  began to say, ³⁶  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

Yohanes 8:37

8:37 I know that you are Abraham’s descendants. ³⁷  But you want ³⁸  to kill me, because my teaching ³⁹  makes no progress among you. ⁴⁰ 

Yohanes 8:48

8:48 The Judeans ⁴¹  replied, ⁴²  “Aren’t we correct in saying ⁴³  that you are a Samaritan and are possessed by a demon?” ⁴⁴ 

Yohanes 8:51

8:51 I tell you the solemn truth, ⁴⁵  if anyone obeys ⁴⁶  my teaching, ⁴⁷  he will never see death.” ⁴⁸ 

Yohanes 10:28

10:28 I give ⁴⁹  them eternal life, and they will never perish; ⁵⁰  no one will snatch ⁵¹  them from my hand.

Yohanes 10:33

10:33 The Jewish leaders ⁵²  replied, ⁵³  “We are not going to stone you for a good deed ⁵⁴  but for blasphemy, ⁵⁵  because ⁵⁶  you, a man, are claiming to be God.” ⁵⁷ 

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ⁵⁸ 

Yohanes 11:56

11:56 Thus they were looking for Jesus, ⁵⁹  and saying to one another as they stood in the temple courts, ⁶⁰  “What do you think? That he won’t come to the feast?”

Yohanes 12:44

Jesus’ Final Public Words

12:44 But Jesus shouted out, ⁶¹  “The one who believes in me does not believe in me, but in the one who sent me, ⁶² 

Yohanes 13:36-37

13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, ⁶³  “Where I am going, you cannot follow me now, but you will follow later.” 13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ⁶⁴ 

Yohanes 16:26

16:26 At that time ⁶⁵  you will ask in my name, and I do not say ⁶⁶  that I will ask the Father on your behalf.

Yohanes 16:30

16:30 Now we know that you know everything ⁶⁷  and do not need anyone ⁶⁸  to ask you anything. ⁶⁹  Because of this ⁷⁰  we believe that you have come from God.”

Yohanes 17:9

17:9 I am praying ⁷¹  on behalf of them. I am not praying ⁷²  on behalf of the world, but on behalf of those you have given me, because they belong to you. ⁷³ 

Yohanes 19:10

19:10 So Pilate said, ⁷⁴  “Do you refuse to speak to me? Don’t you know I have the authority ⁷⁵  to release you, and to crucify you?” ⁷⁶ 

Yohanes 20:7

20:7 and the face cloth, ⁷⁷  which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. ⁷⁸ 

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.

[1:21]  ¹ tn Grk “What then?” (an idiom).

[1:21]  ² sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).

[1:21]  ³ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

[1:30]  ⁴ tn Or “has a higher rank than I.”

[2:12]  ⁵ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ⁶ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[2:25]  ⁷ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ⁸ tn See previous note on “man” in this verse.

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

[3:3]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[3:3]  ¹¹ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

[3:3]  sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

[3:3]  ¹² sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.

[3:11]  ¹³ tn Grk “Truly, truly, I say to you.”

[3:11]  ¹⁴ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ¹⁵ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ¹⁶ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

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

[3:27]  ¹⁸ tn Grk “answered and said.”

[3:34]  ¹⁹ tn That is, Christ.

[3:34]  ²⁰ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[5:44]  ²¹ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ²² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ²³ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[6:37]  ²⁴ tn Or “drive away”; Grk “cast out.”

[7:1]  ²⁵ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ²⁶ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ²⁷ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ²⁸ tn Grk “he did not want to travel around in Judea.”

[7:1]  ²⁹ 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ³⁰ tn Grk “were seeking.”

[7:19]  ³¹ tn Or “accomplishes”; Grk “does.”

[7:19]  ³² tn Grk “seek.”

[7:39]  ³³ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ³⁴ sn This is a parenthetical note by the author.

[8:22]  ³⁵ 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 authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ³⁶ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:37]  ³⁷ tn Grk “seed” (an idiom).

[8:37]  ³⁸ tn Grk “you are seeking.”

[8:37]  ³⁹ tn Grk “my word.”

[8:37]  ⁴⁰ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:48]  ⁴¹ 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]  ⁴² tn Grk “answered and said to him.”

[8:48]  ⁴³ tn Grk “Do we not say rightly.”

[8:48]  ⁴⁴ 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.

[8:51]  ⁴⁵ tn Grk “Truly, truly, I say to you.”

[8:51]  ⁴⁶ tn Grk “If anyone keeps.”

[8:51]  ⁴⁷ tn Grk “my word.”

[8:51]  ⁴⁸ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:51]  sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.

[10:28]  ⁴⁹ tn Grk “And I give.”

[10:28]  ⁵⁰ tn Or “will never die” or “will never be lost.”

[10:28]  ⁵¹ tn Or “no one will seize.”

[10:33]  ⁵² tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁵³ tn Grk “answered him.”

[10:33]  ⁵⁴ tn Or “good work.”

[10:33]  ⁵⁵ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ⁵⁶ tn Grk “and because.”

[10:33]  ⁵⁷ tn Grk “you, a man, make yourself to be God.”

[10:35]  ⁵⁸ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[11:56]  ⁵⁹ tn Grk “they were seeking Jesus.”

[11:56]  ⁶⁰ tn Grk “in the temple.”

[12:44]  ⁶¹ tn Grk “shouted out and said.”

[12:44]  ⁶² sn The one who sent me refers to God.

[13:36]  ⁶³ tn Grk “Jesus answered him.”

[13:37]  ⁶⁴ tn Or “I will die willingly for you.”

[16:26]  ⁶⁵ tn Grk “In that day.”

[16:26]  ⁶⁶ tn Grk “I do not say to you.”

[16:30]  ⁶⁷ tn Grk “all things.”

[16:30]  ⁶⁸ tn Grk “and have no need of anyone.”

[16:30]  ⁶⁹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ⁷⁰ tn Or “By this.”

[17:9]  ⁷¹ tn Grk “I am asking.”

[17:9]  ⁷² tn Grk “I am not asking.”

[17:9]  ⁷³ tn Or “because they are yours.”

[19:10]  ⁷⁴ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁷⁵ tn Or “the power.”

[19:10]  ⁷⁶ tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.

[19:10]  sn See the note on Crucify in 19:6.

[20:7]  ⁷⁷ sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.

[20:7]  ⁷⁸ sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.