Yohanes 3:34

3:34 For the one whom God has sent ¹  speaks the words of God, for he does not give the Spirit sparingly. ² 

Yohanes 5:34

5:34 (I do not accept ³  human testimony, but I say this so that you may be saved.)

Yohanes 9:28

9:28 They ⁴  heaped insults ⁵  on him, saying, ⁶  “You are his disciple! ⁷  We are disciples of Moses!

Yohanes 9:37

9:37 Jesus told him, “You have seen him; he ⁸  is the one speaking with you.” ⁹ 

Yohanes 13:9

13:9 Simon Peter said to him, “Lord, wash ¹⁰  not only my feet, but also my hands and my head!”

Yohanes 16:29

16:29 His disciples said, “Look, now you are speaking plainly ¹¹  and not in obscure figures of speech! ¹² 

Yohanes 18:40

18:40 Then they shouted back, ¹³  “Not this man, ¹⁴  but Barabbas!” ¹⁵  (Now Barabbas was a revolutionary. ¹⁶ ) ¹⁷ 

Yohanes 20:29

20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ¹⁸  who have not seen and yet have believed.” ¹⁹ 

[3:34]  ¹ tn That is, Christ.

[3:34]  ² 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.

[5:34]  ³ tn Or “I do not receive.”

[9:28]  ⁴ tn Grk “And they.” 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.

[9:28]  ⁵ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ⁶ tn Grk “and said.”

[9:28]  ⁷ tn Grk “You are that one’s disciple.”

[9:37]  ⁸ tn Grk “that one.”

[9:37]  ⁹ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[13:9]  ¹⁰ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[16:29]  ¹¹ tn Or “openly.”

[16:29]  ¹² tn Or “not in parables.” or “not in metaphors.”

[16:29]  sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).

[18:40]  ¹³ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ¹⁴ tn Grk “this one.”

[18:40]  ¹⁵ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ¹⁶ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ¹⁷ sn This is a parenthetical note by the author.

[20:29]  ¹⁸ tn Grk “are those.”

[20:29]  ¹⁹ tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).