Yohanes 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

Yohanes 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ¹  at the feast ²  (for they themselves had gone to the feast). ³ 

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ⁴  realized that only one small boat ⁵  had been there, and that Jesus had not boarded ⁶  it with his disciples, but that his disciples had gone away alone.

Yohanes 14:17

14:17 the Spirit of truth, whom the world cannot accept, ⁷  because it does not see him or know him. But you know him, because he resides ⁸  with you and will be ⁹  in you.

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ¹⁰  ‘In a little while you ¹¹  will not see me; again after a little while, you ¹²  will see me,’ and, ‘because I am going to the Father’?” ¹³ 

Yohanes 16:19

16:19 Jesus could see ¹⁴  that they wanted to ask him about these things, ¹⁵  so ¹⁶  he said to them, “Are you asking ¹⁷  each other about this – that I said, ‘In a little while you ¹⁸  will not see me; again after a little while, you ¹⁹  will see me’?

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ²⁰  him! Crucify him!” ²¹  Pilate said, ²²  “You take him and crucify him! ²³  Certainly ²⁴  I find no reason for an accusation ²⁵  against him!”

[4:45]  ¹ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:45]  ² sn See John 2:23-25.

[4:45]  ³ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[6:22]  ⁴ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ⁵ tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ⁶ tn Grk “entered.”

[14:17]  ⁷ tn Or “cannot receive.”

[14:17]  ⁸ tn Or “he remains.”

[14:17]  ⁹ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[16:17]  ¹⁰ tn Grk “What is this that he is saying to us.”

[16:17]  ¹¹ tn Grk “A little while, and you.”

[16:17]  ¹² tn Grk “and again a little while, and you.”

[16:17]  ¹³ 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.

[16:19]  ¹⁴ tn Grk “knew.”

[16:19]  sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.

[16:19]  ¹⁵ tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ¹⁶ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ¹⁷ tn Grk “inquiring” or “seeking.”

[16:19]  ¹⁸ tn Grk “A little while, and you.”

[16:19]  ¹⁹ tn Grk “and again a little while, and you.”

[19:6]  ²⁰ 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]  ²¹ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ²² tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ²³ 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]  ²⁴ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ²⁵ tn Or “find no basis for an accusation”; Grk “find no cause.”