Yohanes 7:30

7:30 So then they tried to seize Jesus, ¹  but no one laid a hand on him, because his time ²  had not yet come.

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ³  him.) ⁴  Jesus bent down and wrote on the ground with his finger. ⁵ 

Yohanes 9:31

9:31 We know that God doesn’t listen to ⁶  sinners, but if anyone is devout ⁷  and does his will, God ⁸  listens to ⁹  him. ¹⁰ 

Yohanes 10:10

10:10 The thief comes only to steal and kill ¹¹  and destroy; I have come so that they may have life, and may have it abundantly. ¹² 

Yohanes 12:21

12:21 So these approached Philip, ¹³  who was from Bethsaida in Galilee, and requested, ¹⁴  “Sir, we would like to see Jesus.”

Yohanes 21:19

21:19 (Now Jesus ¹⁵  said this to indicate clearly by what kind of death Peter ¹⁶  was going to glorify God.) ¹⁷  After he said this, Jesus told Peter, ¹⁸  “Follow me.”

[7:30]  ¹ 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]  ² tn Grk “his hour.”

[8:6]  ³ tn Grk “so that they could accuse.”

[8:6]  ⁴ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ⁵ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[9:31]  ⁶ tn Grk “God does not hear.”

[9:31]  ⁷ tn Or “godly.”

[9:31]  ⁸ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ⁹ tn Or “hears.”

[9:31]  ¹⁰ tn Grk “this one.”

[10:10]  ¹¹ tn That is, “to slaughter” (in reference to animals).

[10:10]  ¹² tn That is, more than one would normally expect or anticipate.

[12:21]  ¹³ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ¹⁴ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[21:19]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ¹⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ¹⁷ sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ¹⁸ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.