Yohanes 2:4

2:4 Jesus replied, ¹  “Woman, ²  why are you saying this to me? ³  My time ⁴  has not yet come.”

Yohanes 3:9

3:9 Nicodemus replied, ⁵  “How can these things be?” ⁶ 

Yohanes 4:13

4:13 Jesus replied, ⁷  “Everyone who drinks some of this water will be thirsty ⁸  again.

Yohanes 4:16

4:16 He ⁹  said to her, “Go call your husband and come back here.” ¹⁰ 

Yohanes 4:19

4:19 The woman said to him, “Sir, I see ¹¹  that you are a prophet.

Yohanes 4:26

4:26 Jesus said to her, “I, the one speaking to you, am he.”

Yohanes 4:31

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ¹²  “Rabbi, eat something.” ¹³ 

Yohanes 4:49

4:49 “Sir,” the official said to him, “come down before my child dies.”

Yohanes 5:8

5:8 Jesus said to him, “Stand up! Pick up your mat ¹⁴  and walk.”

Yohanes 5:27

5:27 and he has granted the Son ¹⁵  authority to execute judgment, ¹⁶  because he is the Son of Man.

Yohanes 6:8

6:8 One of Jesus’ disciples, ¹⁷  Andrew, Simon Peter’s brother, said to him,

Yohanes 6:47

6:47 I tell you the solemn truth, ¹⁸  the one who believes ¹⁹  has eternal life. ²⁰ 

Yohanes 8:27

8:27 (They did not understand that he was telling them about his Father.) ²¹ 

Yohanes 9:12

9:12 They said ²²  to him, “Where is that man?” ²³  He replied, ²⁴  “I don’t know.”

Yohanes 9:26

9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ²⁵ 

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ²⁶ 

Yohanes 11:34

11:34 He asked, ²⁷  “Where have you laid him?” ²⁸  They replied, ²⁹  “Lord, come and see.”

Yohanes 13:24-25

13:24 So Simon Peter ³⁰  gestured to this disciple ³¹  to ask Jesus ³²  who it was he was referring to. ³³  13:25 Then the disciple whom Jesus loved ³⁴  leaned back against Jesus’ chest and asked him, “Lord, who is it?”

Yohanes 14:8

14:8 Philip said, ³⁵  “Lord, show us the Father, and we will be content.” ³⁶ 

Yohanes 19:3

19:3 They ³⁷  came up to him again and again ³⁸  and said, “Hail, king of the Jews!” ³⁹  And they struck him repeatedly ⁴⁰  in the face.

Yohanes 20:22

20:22 And after he said this, he breathed on them and said, ⁴¹  “Receive the Holy Spirit. ⁴² 

[2:4]  ¹ tn Grk “and Jesus said to her.”

[2:4]  ² sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.

[2:4]  ³ tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).

[2:4]  ⁴ tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).

[2:4]  sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.

[3:9]  ⁵ tn Grk “Nicodemus answered and said to him.”

[3:9]  ⁶ sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

[4:13]  ⁷ tn Grk “answered and said to her.”

[4:13]  ⁸ tn Grk “will thirst.”

[4:16]  ⁹ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ¹⁰ tn Grk “come here” (“back” is implied).

[4:19]  ¹¹ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:31]  ¹² tn Grk “were asking him, saying.”

[4:31]  ¹³ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[5:8]  ¹⁴ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[5:27]  ¹⁵ tn Grk “him.”

[5:27]  ¹⁶ tn Grk “authority to judge.”

[6:8]  ¹⁷ tn Grk “one of his disciples.”

[6:47]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[6:47]  ¹⁹ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ²⁰ tn Compare John 6:40.

[8:27]  ²¹ sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.

[9:12]  ²² tn Grk “And they said.”

[9:12]  ²³ tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ²⁴ tn Grk “He said.”

[9:26]  ²⁵ tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:38]  ²⁶ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[11:34]  ²⁷ tn Grk “And he said.” 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.

[11:34]  ²⁸ tn Or “Where have you placed him?”

[11:34]  ²⁹ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[13:24]  ³⁰ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ³¹ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ³² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ³³ sn That is, who would betray him (v. 21).

[13:25]  ³⁴ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

[14:8]  ³⁵ tn Grk “said to him.”

[14:8]  ³⁶ tn Or “and that is enough for us.”

[19:3]  ³⁷ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ³⁸ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ³⁹ tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ⁴⁰ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[20:22]  ⁴¹ tn Grk “said to them.”

[20:22]  ⁴² sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (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, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)