Yohanes 7:28

7:28 Then Jesus, while teaching in the temple courts, ¹  cried out, ²  “You both know me and know where I come from! ³  And I have not come on my own initiative, ⁴  but the one who sent me ⁵  is true. You do not know him, ⁶ 

Yohanes 6:17

6:17 got into a boat, and started to cross the lake ⁷  to Capernaum. ⁸  (It had already become dark, and Jesus had not yet come to them.) ⁹ 

Yohanes 6:3

6:3 So Jesus went on up the mountainside ¹⁰  and sat down there with his disciples.

Yohanes 21:9

21:9 When they got out on the beach, ¹¹  they saw a charcoal fire ready ¹²  with a fish placed on it, and bread.

Yohanes 12:14

12:14 Jesus found a young donkey ¹³  and sat on it, just as it is written,

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 12:32

12:32 And I, when I am lifted up from the earth, will draw all people ¹⁴  to myself.”

Yohanes 1:32

1:32 Then ¹⁵  John testified, ¹⁶  “I saw the Spirit descending like a dove ¹⁷  from heaven, ¹⁸  and it remained on him. ¹⁹ 

Yohanes 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ²⁰  in the place called “The Stone Pavement” ²¹  (Gabbatha in ²²  Aramaic). ²³ 

Yohanes 19:23

19:23 Now when the soldiers crucified ²⁴  Jesus, they took his clothes and made four shares, one for each soldier, ²⁵  and the tunic ²⁶  remained. (Now the tunic ²⁷  was seamless, woven from top to bottom as a single piece.) ²⁸ 

Yohanes 19:29

19:29 A jar full of sour wine ²⁹  was there, so they put a sponge soaked in sour wine on a branch of hyssop ³⁰  and lifted it ³¹  to his mouth.

Yohanes 6:19

6:19 Then, when they had rowed about three or four miles, ³²  they caught sight of Jesus walking on the lake, ³³  approaching the boat, and they were frightened.

Yohanes 18:29

18:29 So Pilate came outside to them and said, “What accusation ³⁴  do you bring against this man?” ³⁵ 

Yohanes 12:31

12:31 Now is the judgment of this world; now the ruler of this world ³⁶  will be driven out. ³⁷ 

Yohanes 4:21

4:21 Jesus said to her, “Believe me, woman, ³⁸  a time ³⁹  is coming when you will worship ⁴⁰  the Father neither on this mountain nor in Jerusalem.

Yohanes 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ⁴¹  came and asked them, “Who are you looking for?” ⁴² 

Yohanes 1:51

1:51 He continued, ⁴³  “I tell all of you the solemn truth ⁴⁴  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ⁴⁵ 

Yohanes 12:13

12:13 So they took branches of palm trees ⁴⁶  and went out to meet him. They began to shout, ⁴⁷  “Hosanna! ⁴⁸  Blessed is the one who comes in the name of the Lord! ⁴⁹  Blessed is ⁵⁰  the king of Israel!”

Yohanes 3:31

3:31 The one who comes from above is superior to all. ⁵¹  The one who is from the earth belongs to the earth and speaks about earthly things. ⁵²  The one who comes from heaven ⁵³  is superior to all. ⁵⁴ 

Yohanes 19:11

19:11 Jesus replied, “You would have no authority ⁵⁵  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ⁵⁶  is guilty of greater sin.” ⁵⁷ 

Yohanes 17:4

17:4 I glorified you on earth by completing ⁵⁸  the work you gave me to do. ⁵⁹ 

Yohanes 4:20

4:20 Our fathers worshiped on this mountain, ⁶⁰  and you people ⁶¹  say that the place where people must worship is in Jerusalem.” ⁶² 

Yohanes 8:23

8:23 Jesus replied, ⁶³  “You people ⁶⁴  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 19:19

19:19 Pilate also had a notice ⁶⁵  written and fastened to the cross, ⁶⁶  which read: ⁶⁷  “Jesus the Nazarene, the king of the Jews.”

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ⁶⁸  so that he may give eternal life to everyone you have given him. ⁶⁹ 

Yohanes 19:2

19:2 The soldiers ⁷⁰  braided ⁷¹  a crown of thorns ⁷²  and put it on his head, and they clothed him in a purple robe. ⁷³ 

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁷⁴  the Son will not see life, but God’s wrath ⁷⁵  remains ⁷⁶  on him.

Yohanes 5:33

5:33 You have sent to John, ⁷⁷  and he has testified to the truth.

Yohanes 5:43

5:43 I have come in my Father’s name, and you do not accept ⁷⁸  me. If someone else comes in his own name, you will accept ⁷⁹  him.

Yohanes 14:30

14:30 I will not speak with you much longer, ⁸⁰  for the ruler of this world is coming. ⁸¹  He has no power over me, ⁸² 

Yohanes 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ⁸³  to see who will get it.” ⁸⁴  This took place ⁸⁵  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ⁸⁶  So the soldiers did these things.

Yohanes 12:15

12:15 “Do not be afraid, people of Zion; ⁸⁷  look, your king is coming, seated on a donkey’s colt!” ⁸⁸ 

Yohanes 20:22

20:22 And after he said this, he breathed on them and said, ⁸⁹  “Receive the Holy Spirit. ⁹⁰ 

Yohanes 10:25

10:25 Jesus replied, ⁹¹  “I told you and you do not believe. The deeds ⁹²  I do in my Father’s name testify about me.

Yohanes 8:42

8:42 Jesus replied, ⁹³  “If God were your Father, you would love me, for I have come from God and am now here. ⁹⁴  I ⁹⁵  have not come on my own initiative, ⁹⁶  but he ⁹⁷  sent me.

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ⁹⁸  and came to Capernaum ⁹⁹  looking for Jesus.

Yohanes 1:16

1:16 For we have all received from his fullness one gracious gift after another. ¹⁰⁰ 

Yohanes 11:41

11:41 So they took away ¹⁰¹  the stone. Jesus looked upward ¹⁰²  and said, “Father, I thank you that you have listened to me. ¹⁰³ 

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Yohanes 20:23

20:23 If you forgive anyone’s sins, they are forgiven; ¹⁰⁴  if you retain anyone’s sins, they are retained.” ¹⁰⁵ 

Yohanes 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ¹⁰⁶ 

Yohanes 6:23

6:23 But some boats from Tiberias ¹⁰⁷  came to shore ¹⁰⁸  near the place where they had eaten the bread after the Lord had given thanks. ¹⁰⁹ 

Yohanes 2:15

2:15 So he made a whip of cords ¹¹⁰  and drove them all out of the temple courts, ¹¹¹  with the sheep and the oxen. He scattered the coins of the money changers ¹¹²  and overturned their tables.

Yohanes 13:31

The Prediction of Peter’s Denial

13:31 When ¹¹³  Judas ¹¹⁴  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him.

Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 6:61

6:61 When Jesus was aware ¹¹⁵  that his disciples were complaining ¹¹⁶  about this, he said to them, “Does this cause you to be offended? ¹¹⁷ 

Yohanes 18:31

18:31 Pilate told them, ¹¹⁸  “Take him yourselves and pass judgment on him ¹¹⁹  according to your own law!” ¹²⁰  The Jewish leaders ¹²¹  replied, ¹²²  “We cannot legally put anyone to death.” ¹²³ 

Yohanes 2:6

2:6 Now there were six stone water jars there for Jewish ceremonial washing, ¹²⁴  each holding twenty or thirty gallons. ¹²⁵ 

Yohanes 6:41

6:41 Then the Jews who were hostile to Jesus ¹²⁶  began complaining about him because he said, “I am the bread that came down from heaven,”

Yohanes 20:7

20:7 and the face cloth, ¹²⁷  which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. ¹²⁸ 

Yohanes 14:14

14:14 If you ask me anything in my name, I will do it.

Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹²⁹  but that the world should be saved through him.

Yohanes 8:46

8:46 Who among you can prove me guilty ¹³⁰  of any sin? ¹³¹  If I am telling you ¹³²  the truth, why don’t you believe me?

Yohanes 11:38

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ¹³³  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ¹³⁴ 

Yohanes 21:11

21:11 So Simon Peter went aboard and pulled the net to shore. It was ¹³⁵  full of large fish, one hundred fifty-three, ¹³⁶  but although there were so many, the net was not torn.

Yohanes 21:3

21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ¹³⁷  They went out and got into the boat, but that night they caught nothing.

Yohanes 7:44

7:44 Some of them were wanting to seize him, but no one laid a hand on him. ¹³⁸ 

Yohanes 14:13

14:13 And I will do whatever you ask in my name, ¹³⁹  so that the Father may be glorified ¹⁴⁰  in the Son.

Yohanes 6:18

6:18 By now a strong wind was blowing and the sea was getting rough.

Yohanes 8:17

8:17 It is written in your law that the testimony of two men is true. ¹⁴¹ 

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ¹⁴²  lest anything worse happen to you.”

Yohanes 7:30

7:30 So then they tried to seize Jesus, ¹⁴³  but no one laid a hand on him, because his time ¹⁴⁴  had not yet come.

Yohanes 10:32

10:32 Jesus said to them, ¹⁴⁵  “I have shown you many good deeds ¹⁴⁶  from the Father. For which one of them are you going to stone me?”

Yohanes 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ¹⁴⁷  so that your joy may be complete.

Yohanes 16:26

16:26 At that time ¹⁴⁸  you will ask in my name, and I do not say ¹⁴⁹  that I will ask the Father on your behalf.

Yohanes 3:14

3:14 Just as ¹⁵⁰  Moses lifted up the serpent ¹⁵¹  in the wilderness, ¹⁵²  so must the Son of Man be lifted up, ¹⁵³ 

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

Yohanes 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ¹⁵⁴  with their commanding officer ¹⁵⁵  and the officers of the Jewish leaders ¹⁵⁶  arrested ¹⁵⁷  Jesus and tied him up. ¹⁵⁸ 

Yohanes 5:30

5:30 I can do nothing on my own initiative. ¹⁵⁹  Just as I hear, I judge, and my judgment is just, ¹⁶⁰  because I do not seek my own will, but the will of the one who sent me. ¹⁶¹ 

Yohanes 10:18

10:18 No one takes it away from me, but I lay it down ¹⁶²  of my own free will. ¹⁶³  I have the authority ¹⁶⁴  to lay it down, and I have the authority ¹⁶⁵  to take it back again. This commandment ¹⁶⁶  I received from my Father.”

Yohanes 14:26

14:26 But the Advocate, ¹⁶⁷  the Holy Spirit, whom the Father will send in my name, will teach you ¹⁶⁸  everything, ¹⁶⁹  and will cause you to remember everything ¹⁷⁰  I said to you.

Yohanes 15:16

15:16 You did not choose me, but I chose you ¹⁷¹  and appointed you to go and bear ¹⁷²  fruit, fruit that remains, ¹⁷³  so that whatever you ask the Father in my name he will give you.

Yohanes 8:44

8:44 You people ¹⁷⁴  are from ¹⁷⁵  your father the devil, and you want to do what your father desires. ¹⁷⁶  He ¹⁷⁷  was a murderer from the beginning, and does not uphold the truth, ¹⁷⁸  because there is no truth in him. Whenever he lies, ¹⁷⁹  he speaks according to his own nature, ¹⁸⁰  because he is a liar and the father of lies. ¹⁸¹ 

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 ¹⁸²  (for that Sabbath was an especially important one), ¹⁸³  the Jewish leaders ¹⁸⁴  asked Pilate to have the victims’ legs ¹⁸⁵  broken ¹⁸⁶  and the bodies taken down. ¹⁸⁷ 

Yohanes 1:18

1:18 No one has ever seen God. The only one, ¹⁸⁸  himself God, who is in closest fellowship with ¹⁸⁹  the Father, has made God ¹⁹⁰  known. ¹⁹¹ 

Yohanes 7:18

7:18 The person who speaks on his own authority ¹⁹²  desires ¹⁹³  to receive honor ¹⁹⁴  for himself; the one who desires ¹⁹⁵  the honor ¹⁹⁶  of the one who sent him is a man of integrity, ¹⁹⁷  and there is no unrighteousness in him.

Yohanes 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ¹⁹⁸  Couldn’t he have done something to keep Lazarus ¹⁹⁹  from dying?”

Yohanes 12:34

12:34 Then the crowd responded, ²⁰⁰  “We have heard from the law that the Christ ²⁰¹  will remain forever. ²⁰²  How ²⁰³  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 16:20

16:20 I tell you the solemn truth, ²⁰⁴  you will weep ²⁰⁵  and wail, ²⁰⁶  but the world will rejoice; you will be sad, ²⁰⁷  but your sadness will turn into ²⁰⁸  joy.

Yohanes 16:23

16:23 At that time ²⁰⁹  you will ask me nothing. I tell you the solemn truth, ²¹⁰  whatever you ask the Father in my name he will give you. ²¹¹ 

Yohanes 18:23

18:23 Jesus replied, ²¹²  “If I have said something wrong, ²¹³  confirm ²¹⁴  what is wrong. ²¹⁵  But if I spoke correctly, why strike me?”

Yohanes 19:7

19:7 The Jewish leaders ²¹⁶  replied, ²¹⁷  “We have a law, ²¹⁸  and according to our law he ought to die, because he claimed to be the Son of God!” ²¹⁹ 

Yohanes 20:31

20:31 But these ²²⁰  are recorded ²²¹  so that you may believe ²²²  that Jesus is the Christ, ²²³  the Son of God, and that by believing you may have life in his name. ²²⁴ 

Yohanes 8:28

8:28 Then Jesus said, ²²⁵  “When you lift up the Son of Man, then you will know that I am he, ²²⁶  and I do nothing on my own initiative, ²²⁷  but I speak just what the Father taught me. ²²⁸ 

Yohanes 14:12

14:12 I tell you the solemn truth, ²²⁹  the person who believes in me will perform ²³⁰  the miraculous deeds ²³¹  that I am doing, ²³²  and will perform ²³³  greater deeds ²³⁴  than these, because I am going to the Father.

Yohanes 16:19

16:19 Jesus could see ²³⁵  that they wanted to ask him about these things, ²³⁶  so ²³⁷  he said to them, “Are you asking ²³⁸  each other about this – that I said, ‘In a little while you ²³⁹  will not see me; again after a little while, you ²⁴⁰  will see me’?

Yohanes 17:11-12

17:11 I ²⁴¹  am no longer in the world, but ²⁴²  they are in the world, and I am coming to you. Holy Father, keep them safe ²⁴³  in your name ²⁴⁴  that you have given me, so that they may be one just as we are one. ²⁴⁵  17:12 When I was with them I kept them safe ²⁴⁶  and watched over them ²⁴⁷  in your name ²⁴⁸  that you have given me. Not one ²⁴⁹  of them was lost except the one destined for destruction, ²⁵⁰  so that the scripture could be fulfilled. ²⁵¹ 

[7:28]  ¹ tn Grk “the temple.”

[7:28]  ² tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ³ sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.

[7:28]  ⁴ tn Grk “And I have not come from myself.”

[7:28]  ⁵ tn The phrase “the one who sent me” refers to God.

[7:28]  ⁶ tn Grk “the one who sent me is true, whom you do not know.”

[6:17]  ⁷ tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ⁸ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ⁹ sn This is a parenthetical note by the author.

[6:3]  ¹⁰ sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).

[21:9]  ¹¹ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ¹² tn Grk “placed,” “laid.”

[12:14]  ¹³ sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.

[12:32]  ¹⁴ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[1:32]  ¹⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:32]  ¹⁶ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ¹⁷ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:32]  ¹⁸ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ¹⁹ sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

[19:13]  ²⁰ tn Or “the judge’s seat.”

[19:13]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[19:13]  ²¹ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ²² tn Grk “in Hebrew.”

[19:13]  sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.

[19:13]  ²³ sn This is a parenthetical note by the author.

[19:23]  ²⁴ sn See the note on Crucify in 19:6.

[19:23]  ²⁵ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ²⁶ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ²⁷ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ²⁸ sn This is a parenthetical note by the author.

[19:29]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Or “and brought it.”

[6:19]  ³² tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[6:19]  sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.

[6:19]  ³³ tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”

[18:29]  ³⁴ tn Or “charge.”

[18:29]  ³⁵ sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.

[12:31]  ³⁶ sn The ruler of this world is a reference to Satan.

[12:31]  ³⁷ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[12:31]  sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.

[4:21]  ³⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ³⁹ tn Grk “an hour.”

[4:21]  ⁴⁰ tn The verb is plural.

[18:4]  ⁴¹ tn Grk “knowing all things that were coming upon him.”

[18:4]  ⁴² tn Grk “Whom do you seek?”

[1:51]  ⁴³ tn Grk “and he said to him.”

[1:51]  ⁴⁴ tn Grk “Truly, truly, I say to you.”

[1:51]  ⁴⁵ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[12:13]  ⁴⁶ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ⁴⁷ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ⁴⁸ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ⁴⁹ sn A quotation from Ps 118:25-26.

[12:13]  ⁵⁰ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[3:31]  ⁵¹ tn Or “is above all.”

[3:31]  ⁵² tn Grk “speaks from the earth.”

[3:31]  ⁵³ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ⁵⁴ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[3:31]  tn Or “is above all.”

[19:11]  ⁵⁵ tn Or “power.”

[19:11]  ⁵⁶ tn Or “who delivered me over to you.”

[19:11]  sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.

[19:11]  ⁵⁷ tn Grk “has the greater sin” (an idiom).

[19:11]  sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.

[17:4]  ⁵⁸ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ⁵⁹ tn Grk “the work that you gave to me so that I may do it.”

[4:20]  ⁶⁰ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁶¹ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ⁶² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[8:23]  ⁶³ tn Grk “And he said to them.”

[8:23]  ⁶⁴ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[19:19]  ⁶⁵ tn Or “an inscription.”

[19:19]  sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[19:19]  ⁶⁶ tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.

[19:19]  sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.

[19:19]  ⁶⁷ tn Grk “Now it was written.”

[17:2]  ⁶⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁶⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[19:2]  ⁷⁰ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ⁷¹ tn Or “wove.”

[19:2]  ⁷² sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ⁷³ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[3:36]  ⁷⁴ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁷⁵ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁷⁶ tn Or “resides.”

[5:33]  ⁷⁷ sn John refers to John the Baptist.

[5:43]  ⁷⁸ tn Or “you do not receive.”

[5:43]  ⁷⁹ tn Or “you will receive.”

[14:30]  ⁸⁰ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁸¹ sn The ruler of this world is a reference to Satan.

[14:30]  ⁸² tn Grk “in me he has nothing.”

[19:24]  ⁸³ tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ⁸⁴ tn Grk “to see whose it will be.”

[19:24]  ⁸⁵ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ⁸⁶ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:24]  sn A quotation from Ps 22:18.

[12:15]  ⁸⁷ tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[12:15]  ⁸⁸ sn A quotation from Zech 9:9.

[20:22]  ⁸⁹ tn Grk “said to them.”

[20:22]  ⁹⁰ 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.)

[10:25]  ⁹¹ tn Grk “answered them.”

[10:25]  ⁹² tn Or “the works.”

[8:42]  ⁹³ tn Grk “Jesus said to them.”

[8:42]  ⁹⁴ tn Or “I came from God and have arrived.”

[8:42]  ⁹⁵ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ⁹⁶ tn Grk “from myself.”

[8:42]  ⁹⁷ tn Grk “that one” (referring to God).

[6:24]  ⁹⁸ tn Or “embarked in the boats.”

[6:24]  ⁹⁹ map For location see Map1 D2; Map2 C3; Map3 B2.

[1:16]  ¹⁰⁰ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[11:41]  ¹⁰¹ tn Or “they removed.”

[11:41]  ¹⁰² tn Grk “lifted up his eyes above.”

[11:41]  ¹⁰³ tn Or “that you have heard me.”

[20:23]  ¹⁰⁴ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ¹⁰⁵ sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).

[6:15]  ¹⁰⁶ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:23]  ¹⁰⁷ map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  ¹⁰⁸ tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  ¹⁰⁹ tc D 091 a e sy^s,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì⁷⁵ א A B L W Θ Ψ 0141 [˹] ˹³ 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 sy^p pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.

[2:15]  ¹¹⁰ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ¹¹¹ tn Grk “the temple.”

[2:15]  ¹¹² sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[13:31]  ¹¹³ tn Grk “Then when.”

[13:31]  ¹¹⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[6:61]  ¹¹⁵ tn Grk “When Jesus knew within himself.”

[6:61]  ¹¹⁶ tn Or “were grumbling.”

[6:61]  ¹¹⁷ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[18:31]  ¹¹⁸ tn Grk “Then Pilate said to them.”

[18:31]  ¹¹⁹ tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).

[18:31]  ¹²⁰ sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.

[18:31]  ¹²¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.

[18:31]  ¹²² tn Grk “said to him.”

[18:31]  ¹²³ tn Grk “It is not permitted to us to kill anyone.”

[18:31]  sn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58-60; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen’s death may be explained as a result of “mob violence” rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White (Roman Society and Roman Law in the New Testament, 1-47; and “The Trial of Christ,” Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John’s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this.

[2:6]  ¹²⁴ tn Grk “for the purification of the Jews.”

[2:6]  ¹²⁵ tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrhtai). A μετρητῆς (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).

[2:6]  sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.

[6:41]  ¹²⁶ tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

[20:7]  ¹²⁷ sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.

[20:7]  ¹²⁸ sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.

[3:17]  ¹²⁹ sn That is, “to judge the world to be guilty and liable to punishment.”

[8:46]  ¹³⁰ tn Or “can convict me.”

[8:46]  ¹³¹ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ¹³² tn Or “if I tell you.”

[11:38]  ¹³³ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ¹³⁴ sn This is a parenthetical note by the author.

[21:11]  ¹³⁵ tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied.

[21:11]  ¹³⁶ sn Here the author makes two further points about the catch of fish: (1) there were one hundred fifty-three large fish in the net, and (2) even with so many, the net was not torn. Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown (John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus’ public ministry (2:6).

[21:3]  ¹³⁷ tn Grk “they said to him.”

[7:44]  ¹³⁸ sn Compare John 7:30 regarding the attempt to seize Jesus.

[14:13]  ¹³⁹ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ¹⁴⁰ tn Or “may be praised” or “may be honored.”

[8:17]  ¹⁴¹ sn An allusion to Deut 17:6.

[5:14]  ¹⁴² tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[7:30]  ¹⁴³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

[7:30]  ¹⁴⁴ tn Grk “his hour.”

[10:32]  ¹⁴⁵ tn Grk “Jesus answered them.”

[10:32]  ¹⁴⁶ tn Or “good works.”

[16:24]  ¹⁴⁷ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:26]  ¹⁴⁸ tn Grk “In that day.”

[16:26]  ¹⁴⁹ tn Grk “I do not say to you.”

[3:14]  ¹⁵⁰ tn Grk “And just as.”

[3:14]  ¹⁵¹ sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.

[3:14]  ¹⁵² sn An allusion to Num 21:5-9.

[3:14]  ¹⁵³ sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.

[18:12]  ¹⁵⁴ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ¹⁵⁵ tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ¹⁵⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ¹⁵⁷ tn Or “seized.”

[18:12]  ¹⁵⁸ tn Or “bound him.”

[5:30]  ¹⁵⁹ tn Grk “nothing from myself.”

[5:30]  ¹⁶⁰ tn Or “righteous,” or “proper.”

[5:30]  ¹⁶¹ tn That is, “the will of the Father who sent me.”

[10:18]  ¹⁶² tn Or “give it up.”

[10:18]  ¹⁶³ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ¹⁶⁴ tn Or “I have the right.”

[10:18]  ¹⁶⁵ tn Or “I have the right.”

[10:18]  ¹⁶⁶ tn Or “order.”

[14:26]  ¹⁶⁷ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ¹⁶⁸ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ¹⁶⁹ tn Grk “all things.”

[14:26]  ¹⁷⁰ tn Grk “all things.”

[15:16]  ¹⁷¹ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ¹⁷² tn Or “and yield.”

[15:16]  ¹⁷³ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[8:44]  ¹⁷⁴ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ¹⁷⁵ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ¹⁷⁶ tn Grk “the desires of your father you want to do.”

[8:44]  ¹⁷⁷ tn Grk “That one” (referring to the devil).

[8:44]  ¹⁷⁸ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ¹⁷⁹ tn Grk “Whenever he speaks the lie.”

[8:44]  ¹⁸⁰ tn Grk “he speaks from his own.”

[8:44]  ¹⁸¹ tn Grk “because he is a liar and the father of it.”

[19:31]  ¹⁸² 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]  ¹⁸³ sn This is a parenthetical note by the author.

[19:31]  ¹⁸⁴ 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]  ¹⁸⁵ 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]  ¹⁸⁶ 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]  ¹⁸⁷ 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.

[1:18]  ¹⁸⁸ tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.

[1:18]  ¹⁸⁹ tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).

[1:18]  ¹⁹⁰ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ¹⁹¹ sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”

[7:18]  ¹⁹² tn Grk “who speaks from himself.”

[7:18]  ¹⁹³ tn Or “seeks.”

[7:18]  ¹⁹⁴ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁹⁵ tn Or “seeks.”

[7:18]  ¹⁹⁶ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁹⁷ tn Or “is truthful”; Grk “is true.”

[11:37]  ¹⁹⁸ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ¹⁹⁹ tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[12:34]  ²⁰⁰ tn Grk “Then the crowd answered him.”

[12:34]  ²⁰¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ²⁰² tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ²⁰³ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[16:20]  ²⁰⁴ tn Grk “Truly, truly, I say to you.”

[16:20]  ²⁰⁵ tn Or “wail,” “cry.”

[16:20]  ²⁰⁶ tn Or “lament.”

[16:20]  ²⁰⁷ tn Or “sorrowful.”

[16:20]  ²⁰⁸ tn Grk “will become.”

[16:23]  ²⁰⁹ tn Grk “And in that day.”

[16:23]  ²¹⁰ tn Grk “Truly, truly, I say to you.”

[16:23]  ²¹¹ sn This statement is also found in John 15:16.

[18:23]  ²¹² tn Grk “Jesus answered him.”

[18:23]  ²¹³ tn Or “something incorrect.”

[18:23]  ²¹⁴ tn Grk “testify.”

[18:23]  ²¹⁵ tn Or “incorrect.”

[19:7]  ²¹⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ²¹⁷ tn Grk “answered him.”

[19:7]  ²¹⁸ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ²¹⁹ tn Grk “because he made himself out to be the Son of God.”

[20:31]  ²²⁰ tn Grk “these things.”

[20:31]  ²²¹ tn Grk “are written.”

[20:31]  ²²² tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (Ì^66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuhte) after ἵνα (Jina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ Ë^1,13 33 Ï) read the aorist subjunctive πιστεύσητε (pisteushte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁷ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).

[20:31]  ²²³ tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[20:31]  sn See the note on Christ in 1:20.

[20:31]  ²²⁴ sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.

[8:28]  ²²⁵ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ²²⁶ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ²²⁷ tn Grk “I do nothing from myself.”

[8:28]  ²²⁸ tn Grk “but just as the Father taught me, these things I speak.”

[14:12]  ²²⁹ tn Grk “Truly, truly, I say to you.”

[14:12]  ²³⁰ tn Or “will do.”

[14:12]  ²³¹ tn Grk “the works.”

[14:12]  ²³² tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ²³³ tn Or “will do.”

[14:12]  ²³⁴ tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[16:19]  ²³⁵ 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]  ²³⁶ 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]  ²³⁷ 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]  ²³⁸ tn Grk “inquiring” or “seeking.”

[16:19]  ²³⁹ tn Grk “A little while, and you.”

[16:19]  ²⁴⁰ tn Grk “and again a little while, and you.”

[17:11]  ²⁴¹ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ²⁴² tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ²⁴³ tn Or “protect them”; Grk “keep them.”

[17:11]  ²⁴⁴ tn Or “by your name.”

[17:11]  ²⁴⁵ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ²⁴⁶ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ²⁴⁷ tn Grk “and guarded them.”

[17:12]  ²⁴⁸ tn Or “by your name.”

[17:12]  ²⁴⁹ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ²⁵⁰ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ²⁵¹ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.