Yohanes 1:15

1:15 John ¹  testified ²  about him and shouted out, ³  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ⁴  because he existed before me.’”

Yohanes 1:39

1:39 Jesus ⁵  answered, ⁶  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ⁷ 

Yohanes 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

Yohanes 12:25

12:25 The one who loves his life ⁸  destroys ⁹  it, and the one who hates his life in this world guards ¹⁰  it for eternal life.

Yohanes 13:10

13:10 Jesus replied, ¹¹  “The one who has bathed needs only to wash his feet, ¹²  but is completely ¹³  clean. ¹⁴  And you disciples ¹⁵  are clean, but not every one of you.”

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ¹⁶  in spirit, and testified, ¹⁷  “I tell you the solemn truth, ¹⁸  one of you will betray me.” ¹⁹ 

[1:15]  ¹ sn John refers to John the Baptist.

[1:15]  ² tn Or “bore witness.”

[1:15]  ³ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ⁴ tn Or “has a higher rank than I.”

[1:39]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ⁶ tn Grk “said to them.”

[1:39]  ⁷ tn Grk “about the tenth hour.”

[1:39]  sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:42, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).

[12:25]  ⁸ tn Or “soul.”

[12:25]  ⁹ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ¹⁰ tn Or “keeps.”

[13:10]  ¹¹ tn Grk “Jesus said to him.”

[13:10]  ¹² tn Grk “has no need except to wash his feet.”

[13:10]  ¹³ tn Or “entirely.”

[13:10]  ¹⁴ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ¹⁵ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[13:21]  ¹⁶ tn Or “greatly troubled.”

[13:21]  ¹⁷ tn Grk “and testified and said.”

[13:21]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[13:21]  ¹⁹ tn Or “will hand me over.”