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 4:5

4:5 Now he came to a Samaritan town ⁵  called Sychar, ⁶  near the plot of land that Jacob had given to his son Joseph. ⁷ 

Yohanes 5:23

5:23 so that all people ⁸  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

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 6:14

6:14 Now when the people saw the miraculous sign that Jesus ⁹  performed, they began to say to one another, “This is certainly the Prophet ¹⁰  who is to come into the world.” ¹¹ 

Yohanes 6:53

6:53 Jesus said to them, “I tell you the solemn truth, ¹²  unless you eat the flesh of the Son of Man and drink his blood, ¹³  you have no life ¹⁴  in yourselves.

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ¹⁵  Jesus traveled throughout Galilee. ¹⁶  He ¹⁷  stayed out of Judea ¹⁸  because the Jewish leaders ¹⁹  wanted ²⁰  to kill him.

Yohanes 7:22-23

7:22 However, because Moses gave you the practice of circumcision ²¹  (not that it came from Moses, but from the forefathers), you circumcise a male child ²²  on the Sabbath. 7:23 But if a male child ²³  is circumcised ²⁴  on the Sabbath so that the law of Moses is not broken, ²⁵  why are you angry with me because I made a man completely well ²⁶  on the Sabbath?

Yohanes 8:16

8:16 But if I judge, my evaluation is accurate, ²⁷  because I am not alone when I judge, ²⁸  but I and the Father who sent me do so together. ²⁹ 

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. ³⁰  Ask him, he is a mature adult. ³¹  He will speak for himself.”

Yohanes 9:41

9:41 Jesus replied, ³²  “If you were blind, you would not be guilty of sin, ³³  but now because you claim that you can see, ³⁴  your guilt ³⁵  remains.” ³⁶ 

Yohanes 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ³⁷  Couldn’t he have done something to keep Lazarus ³⁸  from dying?”

Yohanes 15:5

15:5 “I am the vine; you are the branches. The one who remains ³⁹  in me – and I in him – bears ⁴⁰  much fruit, ⁴¹  because apart from me you can accomplish ⁴²  nothing.

Yohanes 15:7

15:7 If you remain ⁴³  in me and my words remain ⁴⁴  in you, ask whatever you want, and it will be done for you. ⁴⁵ 

Yohanes 18:38

18:38 Pilate asked, ⁴⁶  “What is truth?” ⁴⁷ 

When he had said this he went back outside to the Jewish leaders ⁴⁸  and announced, ⁴⁹  “I find no basis for an accusation ⁵⁰  against him.

Yohanes 19:25

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ⁵¹ 

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁵²  So they threw the net, ⁵³  and were not able to pull it in because of the large number of fish.

[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.

[4:5]  ⁵ tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ⁶ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ⁷ sn Perhaps referred to in Gen 48:22.

[5:23]  ⁸ 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”).

[6:14]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ¹⁰ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ¹¹ sn An allusion to Deut 18:15.

[6:53]  ¹² tn Grk “Truly, truly, I say to you.”

[6:53]  ¹³ sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ¹⁴ tn That is, “no eternal life” (as opposed to physical life).

[7:1]  ¹⁵ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ¹⁶ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹⁷ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ¹⁸ tn Grk “he did not want to travel around in Judea.”

[7:1]  ¹⁹ 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ²⁰ tn Grk “were seeking.”

[7:22]  ²¹ tn Grk “gave you circumcision.”

[7:22]  ²² tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[7:23]  ²³ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ²⁴ tn Grk “receives circumcision.”

[7:23]  ²⁵ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ²⁶ tn Or “made an entire man well.”

[8:16]  ²⁷ tn Grk “my judgment is true.”

[8:16]  ²⁸ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ²⁹ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[9:21]  ³⁰ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ³¹ tn Or “he is of age.”

[9:41]  ³² tn Grk “Jesus said to them.”

[9:41]  ³³ tn Grk “you would not have sin.”

[9:41]  ³⁴ tn Grk “now because you say, ‘We see…’”

[9:41]  ³⁵ tn Or “your sin.”

[9:41]  ³⁶ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

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

[11:37]  ³⁸ 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.

[15:5]  ³⁹ tn Or “resides.”

[15:5]  ⁴⁰ tn Or “yields.”

[15:5]  ⁴¹ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ⁴² tn Or “do.”

[15:7]  ⁴³ tn Or “reside.”

[15:7]  ⁴⁴ tn Or “reside.”

[15:7]  ⁴⁵ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[18:38]  ⁴⁶ tn Grk “Pilate said.”

[18:38]  ⁴⁷ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ⁴⁸ 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. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ⁴⁹ tn Grk “said to them.”

[18:38]  ⁵⁰ tn Grk “find no cause.”

[19:25]  ⁵¹ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

[21:6]  ⁵² tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ⁵³ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.