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 3:5

3:5 Jesus answered, “I tell you the solemn truth, ⁴  unless a person is born of water and spirit, ⁵  he cannot enter the kingdom of God.

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ⁶  knew that the Pharisees ⁷  had heard that he ⁸  was winning ⁹  and baptizing more disciples than John

Yohanes 4:11-12

4:11 “Sir,” ¹⁰  the woman ¹¹  said to him, “you have no bucket and the well ¹²  is deep; where then do you get this ¹³  living water? ¹⁴  4:12 Surely you’re not greater than our ancestor ¹⁵  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ¹⁶ 

Yohanes 5:44

5:44 How can you believe, if you accept praise ¹⁷  from one another and don’t seek the praise ¹⁸  that comes from the only God? ¹⁹ 

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ²⁰  and came to Capernaum ²¹  looking for Jesus.

Yohanes 6:44

6:44 No one can come to me unless the Father who sent me draws him, ²²  and I will raise him up at the last day.

Yohanes 6:65

6:65 So Jesus added, ²³  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ²⁴ 

Yohanes 7:4

7:4 For no one who seeks to make a reputation for himself ²⁵  does anything in secret. ²⁶  If you are doing these things, show yourself to the world.”

Yohanes 7:17

7:17 If anyone wants to do God’s will, ²⁷  he will know about my teaching, whether it is from God or whether I speak from my own authority. ²⁸ 

Yohanes 7:32-33

7:32 The Pharisees ²⁹  heard the crowd ³⁰  murmuring these things about Jesus, ³¹  so the chief priests and the Pharisees sent officers ³²  to arrest him. ³³  7:33 Then Jesus said, “I will be with you for only a little while longer, ³⁴  and then ³⁵  I am going to the one who sent me.

Yohanes 8:7

8:7 When they persisted in asking him, he stood up straight ³⁶  and replied, ³⁷  “Whoever among you is guiltless ³⁸  may be the first to throw a stone at her.”

Yohanes 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ³⁹ 

Yohanes 8:20

8:20 (Jesus ⁴⁰  spoke these words near the offering box ⁴¹  while he was teaching in the temple courts. ⁴²  No one seized him because his time ⁴³  had not yet come.) ⁴⁴ 

Yohanes 8:23

8:23 Jesus replied, ⁴⁵  “You people ⁴⁶  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 8:33

8:33 “We are descendants ⁴⁷  of Abraham,” they replied, ⁴⁸  “and have never been anyone’s slaves! How can you say, ⁴⁹  ‘You will become free’?”

Yohanes 8:40

8:40 But now you are trying ⁵⁰  to kill me, a man who has told you ⁵¹  the truth I heard from God. Abraham did not do this! ⁵² 

Yohanes 9:4

9:4 We must perform the deeds ⁵³  of the one who sent me ⁵⁴  as long as ⁵⁵  it is daytime. Night is coming when no one can work.

Yohanes 9:6

9:6 Having said this, ⁵⁶  he spat on the ground and made some mud ⁵⁷  with the saliva. He ⁵⁸  smeared the mud on the blind man’s ⁵⁹  eyes

Yohanes 10:3-4

10:3 The doorkeeper ⁶⁰  opens the door ⁶¹  for him, ⁶²  and the sheep hear his voice. He ⁶³  calls his own sheep by name and leads them out. ⁶⁴  10:4 When he has brought all his own sheep ⁶⁵  out, he goes ahead of them, and the sheep follow him because they recognize ⁶⁶  his voice.

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ⁶⁷  and find pasture. ⁶⁸ 

Yohanes 10:25

10:25 Jesus replied, ⁶⁹  “I told you and you do not believe. The deeds ⁷⁰  I do in my Father’s name testify about me.

Yohanes 10:32

10:32 Jesus said to them, ⁷¹  “I have shown you many good deeds ⁷²  from the Father. For which one of them are you going to stone me?”

Yohanes 11:50

11:50 You do not realize ⁷³  that it is more to your advantage to have one man ⁷⁴  die for the people than for the whole nation to perish.” ⁷⁵ 

Yohanes 11:56

11:56 Thus they were looking for Jesus, ⁷⁶  and saying to one another as they stood in the temple courts, ⁷⁷  “What do you think? That he won’t come to the feast?”

Yohanes 12:19

12:19 Thus the Pharisees ⁷⁸  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Yohanes 12:21

12:21 So these approached Philip, ⁷⁹  who was from Bethsaida in Galilee, and requested, ⁸⁰  “Sir, we would like to see Jesus.”

Yohanes 14:27

14:27 “Peace I leave with you; ⁸¹  my peace I give to you; I do not give it ⁸²  to you as the world does. ⁸³  Do not let your hearts be distressed or lacking in courage. ⁸⁴ 

Yohanes 16:15-16

16:15 Everything that the Father has is mine; that is why I said the Spirit ⁸⁵  will receive from me what is mine ⁸⁶  and will tell it to you. ⁸⁷  16:16 In a little while you ⁸⁸  will see me no longer; again after a little while, you ⁸⁹  will see me.” ⁹⁰ 

Yohanes 16:27

16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. ⁹¹ 

Yohanes 16:30

16:30 Now we know that you know everything ⁹²  and do not need anyone ⁹³  to ask you anything. ⁹⁴  Because of this ⁹⁵  we believe that you have come from God.”

Yohanes 17:14

17:14 I have given them your word, ⁹⁶  and the world has hated them, because they do not belong to the world, ⁹⁷  just as I do not belong to the world. ⁹⁸ 

Yohanes 19:28-29

Jesus’ Death

19:28 After this Jesus, realizing that by this time ⁹⁹  everything was completed, ¹⁰⁰  said (in order to fulfill the scripture), ¹⁰¹  “I am thirsty!” ¹⁰²  19:29 A jar full of sour wine ¹⁰³  was there, so they put a sponge soaked in sour wine on a branch of hyssop ¹⁰⁴  and lifted it ¹⁰⁵  to his mouth.

Yohanes 21:24

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

[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.

[3:5]  ⁴ tn Grk “Truly, truly, I say to you.”

[3:5]  ⁵ 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.

[4:1]  ⁶ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ⁷ sn See the note on Pharisees in 1:24.

[4:1]  ⁸ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁹ tn Grk “was making.”

[4:11]  ¹⁰ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ¹¹ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ¹² tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ¹³ tn The anaphoric article has been translated “this.”

[4:11]  ¹⁴ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:12]  ¹⁵ tn Or “our forefather”; Grk “our father.”

[4:12]  ¹⁶ 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 this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[5:44]  ¹⁷ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹⁸ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹⁹ 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.

[6:24]  ²⁰ tn Or “embarked in the boats.”

[6:24]  ²¹ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:44]  ²² tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:44]  sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).

[6:65]  ²³ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ²⁴ tn Grk “unless it has been permitted to him by the Father.”

[7:4]  ²⁵ tn Or “seeks to be well known.”

[7:4]  ²⁶ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[7:17]  ²⁷ tn Grk “his will.”

[7:17]  ²⁸ tn Grk “or whether I speak from myself.”

[7:32]  ²⁹ sn See the note on Pharisees in 1:24.

[7:32]  ³⁰ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ³¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ³² tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ³³ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[7:33]  ³⁴ tn Grk “Yet a little I am with you.”

[7:33]  ³⁵ tn The word “then” is not in the Greek text, but is implied.

[8:7]  ³⁶ tn Or “he straightened up.”

[8:7]  ³⁷ tn Grk “and said to them.”

[8:7]  ³⁸ tn Or “sinless.”

[8:11]  ³⁹ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[8:20]  ⁴⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ⁴¹ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ⁴² tn Grk “the temple.”

[8:20]  ⁴³ tn Grk “his hour.”

[8:20]  ⁴⁴ sn This is a parenthetical note by the author.

[8:23]  ⁴⁵ tn Grk “And he said to them.”

[8:23]  ⁴⁶ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:33]  ⁴⁷ tn Grk “We are the seed” (an idiom).

[8:33]  ⁴⁸ tn Grk “They answered to him.”

[8:33]  ⁴⁹ tn Or “How is it that you say.”

[8:40]  ⁵⁰ tn Grk “seeking.”

[8:40]  ⁵¹ tn Grk “has spoken to you.”

[8:40]  ⁵² tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[9:4]  ⁵³ tn Grk “We must work the works.”

[9:4]  ⁵⁴ tn Or “of him who sent me” (God).

[9:4]  ⁵⁵ tn Or “while.”

[9:6]  ⁵⁶ tn Grk “said these things.”

[9:6]  ⁵⁷ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ⁵⁸ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ⁵⁹ tn Grk “on his.”

[10:3]  ⁶⁰ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ⁶¹ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ⁶² tn Grk “For this one.”

[10:3]  ⁶³ tn Grk “And he.” 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.

[10:3]  ⁶⁴ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:4]  ⁶⁵ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ⁶⁶ tn Grk “because they know.”

[10:9]  ⁶⁷ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ⁶⁸ sn That is, pasture land in contrast to cultivated land.

[10:25]  ⁶⁹ tn Grk “answered them.”

[10:25]  ⁷⁰ tn Or “the works.”

[10:32]  ⁷¹ tn Grk “Jesus answered them.”

[10:32]  ⁷² tn Or “good works.”

[11:50]  ⁷³ tn Or “you are not considering.”

[11:50]  ⁷⁴ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ⁷⁵ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[11:56]  ⁷⁶ tn Grk “they were seeking Jesus.”

[11:56]  ⁷⁷ tn Grk “in the temple.”

[12:19]  ⁷⁸ sn See the note on Pharisees in 1:24.

[12:21]  ⁷⁹ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ⁸⁰ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[14:27]  ⁸¹ 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]  ⁸² 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]  ⁸³ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁸⁴ tn Or “distressed or fearful and cowardly.”

[16:15]  ⁸⁵ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ⁸⁶ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ⁸⁷ tn Or “will announce it to you.”

[16:16]  ⁸⁸ tn Grk “A little while, and you.”

[16:16]  ⁸⁹ tn Grk “and again a little while, and you.”

[16:16]  ⁹⁰ sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

[16:27]  ⁹¹ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).

[16:30]  ⁹² tn Grk “all things.”

[16:30]  ⁹³ tn Grk “and have no need of anyone.”

[16:30]  ⁹⁴ 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]  ⁹⁵ tn Or “By this.”

[17:14]  ⁹⁶ tn Or “your message.”

[17:14]  ⁹⁷ tn Grk “because they are not of the world.”

[17:14]  ⁹⁸ tn Grk “just as I am not of the world.”

[19:28]  ⁹⁹ tn Or “that already.”

[19:28]  ¹⁰⁰ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ¹⁰¹ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ¹⁰² sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[19:29]  ¹⁰³ sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[19:29]  ¹⁰⁴ sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamo", “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).

[19:29]  ¹⁰⁵ tn Or “and brought it.”