Yohanes 1:18

1:18 No one has ever seen God. The only one, ¹  himself God, who is in closest fellowship with ²  the Father, has made God ³  known. ⁴ 

Yohanes 1:42

1:42 Andrew brought Simon ⁵  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ⁶  You will be called Cephas” (which is translated Peter). ⁷ 

Yohanes 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ⁸  “Before Philip called you, when you were under the fig tree, ⁹  I saw you.”

Yohanes 1:50

1:50 Jesus said to him, ¹⁰  “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” ¹¹ 

Yohanes 3:8

3:8 The wind ¹²  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ¹³ 

Yohanes 3:18

3:18 The one who believes in him is not condemned. ¹⁴  The one who does not believe has been condemned ¹⁵  already, because he has not believed in the name of the one and only ¹⁶  Son of God.

Yohanes 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ¹⁷  “He told me everything I ever did.”

Yohanes 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ¹⁸  really is the Savior of the world.” ¹⁹ 

Yohanes 5:43

5:43 I have come in my Father’s name, and you do not accept ²⁰  me. If someone else comes in his own name, you will accept ²¹  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 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ²²  as much as they wanted.

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ²³  and came to Capernaum ²⁴  looking for Jesus.

Yohanes 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

Yohanes 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ²⁵  that I will give for the life of the world is my flesh.”

Yohanes 6:53

6:53 Jesus said to them, “I tell you the solemn truth, ²⁶  unless you eat the flesh of the Son of Man and drink his blood, ²⁷  you have no life ²⁸  in yourselves.

Yohanes 6:61

6:61 When Jesus was aware ²⁹  that his disciples were complaining ³⁰  about this, he said to them, “Does this cause you to be offended? ³¹ 

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ³²  and they are saying nothing to him. ³³  Do the rulers really know that this man ³⁴  is the Christ? ³⁵ 

Yohanes 7:32

7:32 The Pharisees ³⁶  heard the crowd ³⁷  murmuring these things about Jesus, ³⁸  so the chief priests and the Pharisees sent officers ³⁹  to arrest him. ⁴⁰ 

Yohanes 8:16

8:16 But if I judge, my evaluation is accurate, ⁴¹  because I am not alone when I judge, ⁴²  but I and the Father who sent me do so together. ⁴³ 

Yohanes 8:26

8:26 I have many things to say and to judge ⁴⁴  about you, but the Father ⁴⁵  who sent me is truthful, ⁴⁶  and the things I have heard from him I speak to the world.” ⁴⁷ 

Yohanes 9:4

9:4 We must perform the deeds ⁴⁸  of the one who sent me ⁴⁹  as long as ⁵⁰  it is daytime. Night is coming when no one can work.

Yohanes 9:18

9:18 Now the Jewish religious leaders ⁵¹  refused to believe ⁵²  that he had really been blind and had gained his sight until at last they summoned ⁵³  the parents of the man who had become able to see. ⁵⁴ 

Yohanes 9:24

9:24 Then they summoned ⁵⁵  the man who used to be blind ⁵⁶  a second time and said to him, “Promise before God to tell the truth. ⁵⁷  We know that this man ⁵⁸  is a sinner.”

Yohanes 10:32

10:32 Jesus said to them, ⁵⁹  “I have shown you many good deeds ⁶⁰  from the Father. For which one of them are you going to stone me?”

Yohanes 10:34

10:34 Jesus answered, ⁶¹  “Is it not written in your law, ‘I said, you are gods’? ⁶² 

Yohanes 11:15

11:15 and I am glad ⁶³  for your sake that I was not there, so that you may believe. ⁶⁴  But let us go to him.”

Yohanes 11:48

11:48 If we allow him to go on in this way, ⁶⁵  everyone will believe in him, and the Romans will come and take away our sanctuary ⁶⁶  and our nation.”

Yohanes 11:51

11:51 (Now he did not say this on his own, ⁶⁷  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ⁶⁸ 

Yohanes 12:2-3

12:2 So they prepared a dinner for Jesus ⁶⁹  there. Martha ⁷⁰  was serving, and Lazarus was among those present at the table ⁷¹  with him. 12:3 Then Mary took three quarters of a pound ⁷²  of expensive aromatic oil from pure nard ⁷³  and anointed the feet of Jesus. She ⁷⁴  then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) ⁷⁵ 

Yohanes 12:48-49

12:48 The one who rejects me and does not accept ⁷⁶  my words has a judge; ⁷⁷  the word ⁷⁸  I have spoken will judge him at the last day. 12:49 For I have not spoken from my own authority, ⁷⁹  but the Father himself who sent me has commanded me ⁸⁰  what I should say and what I should speak.

Yohanes 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ⁸¹  or to give something to the poor.) ⁸² 

Yohanes 13:34

13:34 “I give you a new commandment – to love ⁸³  one another. Just as I have loved you, you also are to love one another. ⁸⁴ 

Yohanes 15:7

15:7 If you remain ⁸⁵  in me and my words remain ⁸⁶  in you, ask whatever you want, and it will be done for you. ⁸⁷ 

Yohanes 16:15

16:15 Everything that the Father has is mine; that is why I said the Spirit ⁸⁸  will receive from me what is mine ⁸⁹  and will tell it to you. ⁹⁰ 

Yohanes 16:22

16:22 So also you have sorrow ⁹¹  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁹² 

Yohanes 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ⁹³  so that your joy may be complete.

Yohanes 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ⁹⁴  came and asked them, “Who are you looking for?” ⁹⁵ 

Yohanes 18:16

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, ⁹⁶  and brought Peter inside.

Yohanes 19:7

19:7 The Jewish leaders ⁹⁷  replied, ⁹⁸  “We have a law, ⁹⁹  and according to our law he ought to die, because he claimed to be the Son of God!” ¹⁰⁰ 

Yohanes 19:20

19:20 Thus many of the Jewish residents of Jerusalem ¹⁰¹  read this notice, ¹⁰²  because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, ¹⁰³  Latin, and Greek.

Yohanes 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ¹⁰⁴  everything was completed, ¹⁰⁵  said (in order to fulfill the scripture), ¹⁰⁶  “I am thirsty!” ¹⁰⁷ 

Yohanes 20:12-13

20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet. 20:13 They said ¹⁰⁸  to her, “Woman, ¹⁰⁹  why are you weeping?” Mary replied, ¹¹⁰  “They have taken my Lord away, and I do not know where they have put him!”

Yohanes 20:18

20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ¹¹¹  what ¹¹²  Jesus ¹¹³  had said to her. ¹¹⁴ 

[1:18]  ¹ 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]  ² 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]  ³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ⁴ 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.”

[1:42]  ⁵ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ⁶ tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ⁷ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[1:48]  ⁸ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ⁹ sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[1:50]  ¹⁰ tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”

[1:50]  ¹¹ sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.

[3:8]  ¹² tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ¹³ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[3:18]  ¹⁴ tn Grk “judged.”

[3:18]  ¹⁵ tn Grk “judged.”

[3:18]  ¹⁶ tn See the note on the term “one and only” in 3:16.

[4:39]  ¹⁷ tn Grk “when she testified.”

[4:42]  ¹⁸ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ¹⁹ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[5:43]  ²⁰ tn Or “you do not receive.”

[5:43]  ²¹ tn Or “you will receive.”

[6:11]  ²² tn Grk “likewise also (he distributed) from the fish.”

[6:24]  ²³ tn Or “embarked in the boats.”

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

[6:51]  ²⁵ tn Grk “And the bread.”

[6:53]  ²⁶ tn Grk “Truly, truly, I say to you.”

[6:53]  ²⁷ 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]  ²⁸ tn That is, “no eternal life” (as opposed to physical life).

[6:61]  ²⁹ tn Grk “When Jesus knew within himself.”

[6:61]  ³⁰ tn Or “were grumbling.”

[6:61]  ³¹ 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.

[7:26]  ³² tn Or “speaking openly.”

[7:26]  ³³ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ³⁴ tn Grk “this one.”

[7:26]  ³⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[7:32]  ³⁶ sn See the note on Pharisees in 1:24.

[7:32]  ³⁷ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ³⁹ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ⁴⁰ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[8:16]  ⁴¹ tn Grk “my judgment is true.”

[8:16]  ⁴² tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ⁴³ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[8:26]  ⁴⁴ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ⁴⁵ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ⁴⁶ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ⁴⁷ tn Grk “and what things I have heard from him, these things I speak to the world.”

[9:4]  ⁴⁸ tn Grk “We must work the works.”

[9:4]  ⁴⁹ tn Or “of him who sent me” (God).

[9:4]  ⁵⁰ tn Or “while.”

[9:18]  ⁵¹ tn Or “the Jewish religious 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ⁵² tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ⁵³ tn Grk “they called.”

[9:18]  ⁵⁴ tn Or “the man who had gained his sight.”

[9:24]  ⁵⁵ tn Grk “they called.”

[9:24]  ⁵⁶ tn Grk “who was blind.”

[9:24]  ⁵⁷ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ⁵⁸ tn The phrase “this man” is a reference to Jesus.

[10:32]  ⁵⁹ tn Grk “Jesus answered them.”

[10:32]  ⁶⁰ tn Or “good works.”

[10:34]  ⁶¹ tn Grk “answered them.”

[10:34]  ⁶² sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?

[11:15]  ⁶³ tn Grk “and I rejoice.”

[11:15]  ⁶⁴ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:48]  ⁶⁵ tn Grk “If we let him do thus.”

[11:48]  ⁶⁶ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:51]  ⁶⁷ tn Grk “say this from himself.”

[11:51]  ⁶⁸ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[12:2]  ⁶⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ⁷⁰ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ⁷¹ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:3]  ⁷² tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).

[12:3]  ⁷³ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[12:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[12:3]  ⁷⁴ tn Grk “And she.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:3]  ⁷⁵ sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).

[12:48]  ⁷⁶ tn Or “does not receive.”

[12:48]  ⁷⁷ tn Grk “has one who judges him.”

[12:48]  ⁷⁸ tn Or “message.”

[12:49]  ⁷⁹ tn Grk “I have not spoken from myself.”

[12:49]  ⁸⁰ tn Grk “has given me commandment.”

[13:29]  ⁸¹ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ⁸² sn This is a parenthetical note by the author.

[13:34]  ⁸³ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

[13:34]  ⁸⁴ sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

[15:7]  ⁸⁵ tn Or “reside.”

[15:7]  ⁸⁶ tn Or “reside.”

[15:7]  ⁸⁷ 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.

[16:15]  ⁸⁸ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ⁸⁹ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ⁹⁰ tn Or “will announce it to you.”

[16:22]  ⁹¹ tn Or “distress.”

[16:22]  ⁹² sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[16:24]  ⁹³ 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.

[18:4]  ⁹⁴ tn Grk “knowing all things that were coming upon him.”

[18:4]  ⁹⁵ tn Grk “Whom do you seek?”

[18:16]  ⁹⁶ tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.

[19:7]  ⁹⁷ 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]  ⁹⁸ tn Grk “answered him.”

[19:7]  ⁹⁹ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ¹⁰⁰ tn Grk “because he made himself out to be the Son of God.”

[19:20]  ¹⁰¹ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.

[19:20]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:20]  ¹⁰² tn Or “this inscription.”

[19:20]  ¹⁰³ tn Grk “in Hebrew.”

[19:28]  ¹⁰⁴ tn Or “that already.”

[19:28]  ¹⁰⁵ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ¹⁰⁶ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ¹⁰⁷ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[20:13]  ¹⁰⁸ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ¹⁰⁹ 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. This occurs again in v. 15.

[20:13]  ¹¹⁰ tn Grk “She said to them.”

[20:18]  ¹¹¹ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ¹¹² tn Grk “the things.”

[20:18]  ¹¹³ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ¹¹⁴ tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.