Yohanes 2:9-10

2:9 When ¹  the head steward tasted the water that had been turned to wine, not knowing where it came from ²  (though the servants who had drawn the water knew), he ³  called the bridegroom 2:10 and said to him, “Everyone ⁴  serves the good wine first, and then the cheaper ⁵  wine when the guests ⁶  are drunk. You have kept the good wine until now!”

Yohanes 4:10

4:10 Jesus answered ⁷  her, “If you had known ⁸  the gift of God and who it is who said to you, ‘Give me some water ⁹  to drink,’ you would have asked him, and he would have given you living water.” ¹⁰ 

Yohanes 9:11

9:11 He replied, ¹¹  “The man called Jesus made mud, ¹²  smeared it ¹³  on my eyes and told me, ¹⁴  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ¹⁵ 

Yohanes 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ¹⁶  Ask him, he is a mature adult. ¹⁷  He will speak for himself.”

Yohanes 11:31

11:31 Then the people ¹⁸  who were with Mary ¹⁹  in the house consoling her saw her ²⁰  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ²¹  there.

Yohanes 11:41

11:41 So they took away ²²  the stone. Jesus looked upward ²³  and said, “Father, I thank you that you have listened to me. ²⁴ 

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ²⁵  but when Jesus was glorified, ²⁶  then they remembered that these things were written about him and that these things had happened ²⁷  to him.) ²⁸ 

Yohanes 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ²⁹  When Jesus had said these things, he went away and hid himself from them.

Yohanes 15:4

15:4 Remain ³⁰  in me, and I will remain in you. ³¹  Just as the branch cannot bear fruit by itself, ³²  unless it remains ³³  in ³⁴  the vine, so neither can you unless you remain ³⁵  in me.

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ³⁶  ‘In a little while you ³⁷  will not see me; again after a little while, you ³⁸  will see me,’ and, ‘because I am going to the Father’?” ³⁹ 

Yohanes 16:25

16:25 “I have told you these things in obscure figures of speech; ⁴⁰  a time ⁴¹  is coming when I will no longer speak to you in obscure figures, but will tell you ⁴²  plainly ⁴³  about the Father.

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁴⁴  him! Crucify him!” ⁴⁵  Pilate said, ⁴⁶  “You take him and crucify him! ⁴⁷  Certainly ⁴⁸  I find no reason for an accusation ⁴⁹  against him!”

Yohanes 19:31

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ⁵⁰  (for that Sabbath was an especially important one), ⁵¹  the Jewish leaders ⁵²  asked Pilate to have the victims’ legs ⁵³  broken ⁵⁴  and the bodies taken down. ⁵⁵ 

Yohanes 21:3

21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ⁵⁶  They went out and got into the boat, but that night they caught nothing.

Yohanes 21:16

21:16 Jesus ⁵⁷  said ⁵⁸  a second time, “Simon, son of John, do you love me?” He replied, ⁵⁹  “Yes, Lord, you know I love you.” Jesus ⁶⁰  told him, “Shepherd my sheep.”

[2:9]  ¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ² tn Grk “and he did not know where it came from.”

[2:9]  ³ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.

[2:10]  ⁴ tn Grk “every man” (in a generic sense).

[2:10]  ⁵ tn Or “poorer.”

[2:10]  ⁶ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[4:10]  ⁷ tn Grk “answered and said to her.”

[4:10]  ⁸ tn Or “if you knew.”

[4:10]  ⁹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ¹⁰ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[9:11]  ¹¹ tn Grk “That one answered.”

[9:11]  ¹² tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ¹³ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ¹⁴ tn Grk “said to me.”

[9:11]  ¹⁵ tn Or “and I gained my sight.”

[9:21]  ¹⁶ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ¹⁷ tn Or “he is of age.”

[11:31]  ¹⁸ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ¹⁹ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ²⁰ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ²¹ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[11:41]  ²² tn Or “they removed.”

[11:41]  ²³ tn Grk “lifted up his eyes above.”

[11:41]  ²⁴ tn Or “that you have heard me.”

[12:16]  ²⁵ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ²⁶ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ²⁷ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ²⁸ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[12:36]  ²⁹ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[12:36]  sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”

[15:4]  ³⁰ tn Or “Reside.”

[15:4]  ³¹ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ³² sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ³³ tn Or “resides.”

[15:4]  ³⁴ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ³⁵ tn Or “you reside.”

[16:17]  ³⁶ tn Grk “What is this that he is saying to us.”

[16:17]  ³⁷ tn Grk “A little while, and you.”

[16:17]  ³⁸ tn Grk “and again a little while, and you.”

[16:17]  ³⁹ 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.

[16:25]  ⁴⁰ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ⁴¹ tn Grk “an hour.”

[16:25]  ⁴² tn Or “inform you.”

[16:25]  ⁴³ tn Or “openly.”

[19:6]  ⁴⁴ 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]  ⁴⁵ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁴⁶ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁴⁷ 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]  ⁴⁸ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁴⁹ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:31]  ⁵⁰ sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ⁵¹ sn This is a parenthetical note by the author.

[19:31]  ⁵² tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ⁵³ tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ⁵⁴ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ⁵⁵ tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.

[21:3]  ⁵⁶ tn Grk “they said to him.”

[21:16]  ⁵⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ⁵⁸ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ⁵⁹ tn Grk “He said to him.”

[21:16]  ⁶⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.