Yohanes 1:11

1:11 He came to what was his own, ¹  but ²  his own people ³  did not receive him. ⁴ 

Yohanes 4:20

4:20 Our fathers worshiped on this mountain, ⁵  and you people ⁶  say that the place where people must worship is in Jerusalem.” ⁷ 

Yohanes 5:4

5:4 [[EMPTY]] ⁸ 

Yohanes 6:10

6:10 Jesus said, “Have ⁹  the people sit down.” (Now there was a lot of grass in that place.) ¹⁰  So the men ¹¹  sat down, about five thousand in number.

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. ¹² 

Yohanes 7:52

7:52 They replied, ¹³  “You aren’t from Galilee too, are you? ¹⁴  Investigate carefully and you will see that no prophet ¹⁵  comes from Galilee!”

Yohanes 8:41

8:41 You people ¹⁶  are doing the deeds of your father.”

Then ¹⁷  they said to Jesus, ¹⁸  “We were not born as a result of immorality! ¹⁹  We have only one Father, God himself.”

Yohanes 8:46

8:46 Who among you can prove me guilty ²⁰  of any sin? ²¹  If I am telling you ²²  the truth, why don’t you believe me?

Yohanes 9:9

9:9 Some people said, ²³  “This is the man!” ²⁴  while others said, “No, but he looks like him.” ²⁵  The man himself ²⁶  kept insisting, “I am the one!” ²⁷ 

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. ²⁸  Ask him, he is a mature adult. ²⁹  He will speak for himself.”

Yohanes 10:10

10:10 The thief comes only to steal and kill ³⁰  and destroy; I have come so that they may have life, and may have it abundantly. ³¹ 

Yohanes 12:50

12:50 And I know that his commandment is eternal life. ³²  Thus the things I say, I say just as the Father has told me.” ³³ 

Yohanes 13:12

13:12 So when Jesus ³⁴  had washed their feet and put his outer clothing back on, he took his place at the table ³⁵  again and said to them, “Do you understand ³⁶  what I have done for you?

Yohanes 13:20

13:20 I tell you the solemn truth, ³⁷  whoever accepts ³⁸  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ³⁹ 

Yohanes 16:2

16:2 They will put you out of ⁴⁰  the synagogue, ⁴¹  yet a time ⁴²  is coming when the one who kills you will think he is offering service to God. ⁴³ 

[1:11]  ¹ tn Grk “to his own things.”

[1:11]  ² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ³ tn “People” is not in the Greek text but is implied.

[1:11]  ⁴ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[4:20]  ⁵ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁶ 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]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:4]  ⁸ tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[6:10]  ⁹ tn Grk “Make.”

[6:10]  ¹⁰ sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  ¹¹ tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).

[6:15]  ¹² 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).

[7:52]  ¹³ tn Grk “They answered and said to him.”

[7:52]  ¹⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[7:52]  ¹⁵ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[8:41]  ¹⁶ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ¹⁷ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ¹⁸ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ¹⁹ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:46]  ²⁰ tn Or “can convict me.”

[8:46]  ²¹ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ²² tn Or “if I tell you.”

[9:9]  ²³ tn Grk “Others were saying.”

[9:9]  ²⁴ tn Grk “This is the one.”

[9:9]  ²⁵ tn Grk “No, but he is like him.”

[9:9]  ²⁶ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ²⁷ tn Grk “I am he.”

[9:21]  ²⁸ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ²⁹ tn Or “he is of age.”

[10:10]  ³⁰ tn That is, “to slaughter” (in reference to animals).

[10:10]  ³¹ tn That is, more than one would normally expect or anticipate.

[12:50]  ³² tn Or “his commandment results in eternal life.”

[12:50]  ³³ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[13:12]  ³⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ³⁵ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ³⁶ tn Grk “Do you know.”

[13:20]  ³⁷ tn Grk “Truly, truly, I say to you.”

[13:20]  ³⁸ tn Or “receives,” and so throughout this verse.

[13:20]  ³⁹ sn The one who sent me refers to God.

[16:2]  ⁴⁰ tn Or “expel you from.”

[16:2]  ⁴¹ sn See the note on synagogue in 6:59.

[16:2]  ⁴² tn Grk “an hour.”

[16:2]  ⁴³ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.