Yohanes 1:23

1:23 John ¹  said, “I am the voice of one shouting in the wilderness, ‘Make straight ²  the way for the Lord,’ ³  as Isaiah the prophet said.”

Yohanes 2:18

2:18 So then the Jewish leaders ⁴  responded, ⁵  “What sign can you show us, since you are doing these things?” ⁶ 

Yohanes 5:17

5:17 So he ⁷  told ⁸  them, “My Father is working until now, and I too am working.” ⁹ 

Yohanes 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

Yohanes 6:8

6:8 One of Jesus’ disciples, ¹⁰  Andrew, Simon Peter’s brother, said to him,

Yohanes 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ¹¹  himself also went up, not openly but in secret.

Yohanes 7:21

7:21 Jesus replied, ¹²  “I performed one miracle ¹³  and you are all amazed. ¹⁴ 

Yohanes 7:25

Questions About Jesus’ Identity

7:25 Then some of the residents of Jerusalem ¹⁵  began to say, “Isn’t this the man ¹⁶  they are trying ¹⁷  to kill?

Yohanes 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ¹⁸  “What I have told you from the beginning.

Yohanes 8:43

8:43 Why don’t you understand what I am saying? It is because you cannot accept ¹⁹  my teaching. ²⁰ 

Yohanes 10:7

10:7 So Jesus said to them again, “I tell you the solemn truth, ²¹  I am the door for the sheep. ²² 

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ²³  for ²⁴  the sheep.

Yohanes 10:20

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ²⁵  Why do you listen to him?”

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ²⁶ 

Yohanes 10:40

10:40 Jesus ²⁷  went back across the Jordan River ²⁸  again to the place where John ²⁹  had been baptizing at an earlier time, ³⁰  and he stayed there.

Yohanes 11:13

11:13 (Now Jesus had been talking about ³¹  his death, but they ³²  thought he had been talking about real sleep.) ³³ 

Yohanes 11:16

11:16 So Thomas (called Didymus ³⁴ ) ³⁵  said to his fellow disciples, “Let us go too, so that we may die with him.” ³⁶ 

Yohanes 11:24

11:24 Martha said, ³⁷  “I know that he will come back to life again ³⁸  in the resurrection at the last day.”

Yohanes 11:26

11:26 and the one who lives and believes in me will never die. ³⁹  Do you believe this?”

Yohanes 11:46

11:46 But some of them went to the Pharisees ⁴⁰  and reported to them ⁴¹  what Jesus had done.

Yohanes 12:23

12:23 Jesus replied, ⁴²  “The time ⁴³  has come for the Son of Man to be glorified. ⁴⁴ 

Yohanes 13:15

13:15 For I have given you an example ⁴⁵  – you should do just as I have done for you.

Yohanes 13:24

13:24 So Simon Peter ⁴⁶  gestured to this disciple ⁴⁷  to ask Jesus ⁴⁸  who it was he was referring to. ⁴⁹ 

Yohanes 14:6

14:6 Jesus replied, ⁵⁰  “I am the way, and the truth, and the life. ⁵¹  No one comes to the Father except through me.

Yohanes 16:28

16:28 I came from the Father and entered into the world, but in turn, ⁵²  I am leaving the world and going back to the Father.” ⁵³ 

Yohanes 18:32

18:32 (This happened ⁵⁴  to fulfill the word Jesus had spoken when he indicated ⁵⁵  what kind of death he was going to die. ⁵⁶ )

Yohanes 19:32

19:32 So the soldiers came and broke the legs of the two men who had been crucified ⁵⁷  with Jesus, ⁵⁸  first the one and then the other. ⁵⁹ 

Yohanes 21:13

21:13 Jesus came and took the bread and gave it to them, and did the same with the fish.

[1:23]  ¹ tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ² sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ³ sn A quotation from Isa 40:3.

[2:18]  ⁴ 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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ⁵ tn Grk “answered and said to him.”

[2:18]  ⁶ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[5:17]  ⁷ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

[5:17]  ⁸ tn Grk “answered.”

[5:17]  ⁹ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[6:8]  ¹⁰ tn Grk “one of his disciples.”

[7:10]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:21]  ¹² tn Grk “Jesus answered and said to them.”

[7:21]  ¹³ tn Grk “I did one deed.”

[7:21]  ¹⁴ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[7:25]  ¹⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:25]  ¹⁶ tn Grk “Is it not this one.”

[7:25]  ¹⁷ tn Grk “seeking.”

[8:25]  ¹⁸ tn Grk “Jesus said to them.”

[8:43]  ¹⁹ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

[8:43]  ²⁰ tn Grk “my word.”

[10:7]  ²¹ tn Grk “Truly, truly, I say to you.”

[10:7]  ²² tn Or “I am the sheep’s door.”

[10:15]  ²³ tn Or “I die willingly.”

[10:15]  ²⁴ tn Or “on behalf of” or “for the sake of.”

[10:20]  ²⁵ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

[10:35]  ²⁶ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[10:40]  ²⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ²⁸ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ²⁹ sn John refers to John the Baptist.

[10:40]  ³⁰ tn Grk “formerly.”

[10:40]  sn This refers to the city of Bethany across the Jordan River (see John 1:28).

[11:13]  ³¹ tn Or “speaking about.”

[11:13]  ³² tn Grk “these.”

[11:13]  ³³ tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.

[11:13]  sn This is a parenthetical note by the author.

[11:16]  ³⁴ sn Didymus means “the twin” in Greek.

[11:16]  ³⁵ sn This is a parenthetical note by the author.

[11:16]  ³⁶ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[11:24]  ³⁷ tn Grk “Martha said to him.”

[11:24]  ³⁸ tn Or “will rise again.”

[11:26]  ³⁹ tn Grk “will never die forever.”

[11:46]  ⁴⁰ sn See the note on Pharisees in 1:24.

[11:46]  ⁴¹ tn Grk “told them.”

[12:23]  ⁴² tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ⁴³ tn Grk “the hour.”

[12:23]  ⁴⁴ sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.

[13:15]  ⁴⁵ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[13:24]  ⁴⁶ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ⁴⁷ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ⁴⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ⁴⁹ sn That is, who would betray him (v. 21).

[14:6]  ⁵⁰ tn Grk “Jesus said to him.”

[14:6]  ⁵¹ tn Or “I am the way, even the truth and the life.”

[16:28]  ⁵² tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ⁵³ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[18:32]  ⁵⁴ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ⁵⁵ tn Or “making clear.”

[18:32]  ⁵⁶ sn A reference to John 12:32.

[19:32]  ⁵⁷ sn See the note on Crucify in 19:6.

[19:32]  ⁵⁸ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ⁵⁹ tn Grk “broke the legs of the first and of the other who had been crucified with him.”