Yohanes 1:26

1:26 John answered them, ¹  “I baptize with water. Among you stands one whom you do not recognize, ² 

Yohanes 1:35

1:35 Again the next day John ³  was standing there ⁴  with two of his disciples.

Yohanes 3:29

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ⁵  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ⁶ 

Yohanes 5:8

5:8 Jesus said to him, “Stand up! Pick up your mat ⁷  and walk.”

Yohanes 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ⁸ 

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ⁹  realized that only one small boat ¹⁰  had been there, and that Jesus had not boarded ¹¹  it with his disciples, but that his disciples had gone away alone.

Yohanes 7:37

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ¹²  Jesus stood up and shouted out, ¹³  “If anyone is thirsty, let him come to me, and

Yohanes 8:3-4

8:3 The experts in the law ¹⁴  and the Pharisees ¹⁵  brought a woman who had been caught committing adultery. They made her stand in front of them 8:4 and said to Jesus, ¹⁶  “Teacher, this woman was caught in the very act of adultery.

Yohanes 8:7

8:7 When they persisted in asking him, he stood up straight ¹⁷  and replied, ¹⁸  “Whoever among you is guiltless ¹⁹  may be the first to throw a stone at her.”

Yohanes 8:9-10

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ²⁰  until Jesus was left alone with the woman standing before him. 8:10 Jesus stood up straight ²¹  and said to her, “Woman, ²²  where are they? Did no one condemn you?”

Yohanes 8:44

8:44 You people ²³  are from ²⁴  your father the devil, and you want to do what your father desires. ²⁵  He ²⁶  was a murderer from the beginning, and does not uphold the truth, ²⁷  because there is no truth in him. Whenever he lies, ²⁸  he speaks according to his own nature, ²⁹  because he is a liar and the father of lies. ³⁰ 

Yohanes 9:40

9:40 Some of the Pharisees ³¹  who were with him heard this ³²  and asked him, ³³  “We are not blind too, are we?” ³⁴ 

Yohanes 11:29

11:29 So when Mary ³⁵  heard this, she got up quickly and went to him.

Yohanes 11:31

11:31 Then the people ³⁶  who were with Mary ³⁷  in the house consoling her saw her ³⁸  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ³⁹  there.

Yohanes 11:42

11:42 I knew that you always listen to me, ⁴⁰  but I said this ⁴¹  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 11:56

11:56 Thus they were looking for Jesus, ⁴²  and saying to one another as they stood in the temple courts, ⁴³  “What do you think? That he won’t come to the feast?”

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ⁴⁴  said that it had thundered. Others said that an angel had spoken to him. ⁴⁵ 

Yohanes 13:4

13:4 he got up from the meal, removed ⁴⁶  his outer clothes, ⁴⁷  took a towel and tied it around himself. ⁴⁸ 

Yohanes 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ⁴⁹  that I love the Father. ⁵⁰  Get up, let us go from here.” ⁵¹ 

Yohanes 17:5

17:5 And now, Father, glorify me at your side ⁵²  with the glory I had with you before the world was created. ⁵³ 

Yohanes 18:5

18:5 They replied, ⁵⁴  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ⁵⁵ 

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, ⁵⁶  and brought Peter inside.

Yohanes 18:18

18:18 (Now the slaves ⁵⁷  and the guards ⁵⁸  were standing around a charcoal fire they had made, warming themselves because it was cold. ⁵⁹  Peter also was standing with them, warming himself.) ⁶⁰ 

Yohanes 18:22

18:22 When Jesus ⁶¹  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ⁶²  “Is that the way you answer the high priest?”

Yohanes 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ⁶³  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ⁶⁴  Peter ⁶⁵  denied it: “I am not!”

Yohanes 19:25-26

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ⁶⁶  19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ⁶⁷  look, here is your son!”

Yohanes 20:11

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

Yohanes 20:14

20:14 When she had said this, she turned around and saw Jesus standing there, ⁶⁸  but she did not know that it was Jesus.

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ⁶⁹  and locked the doors ⁷⁰  of the place ⁷¹  because they were afraid of the Jewish leaders. ⁷²  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ⁷³  and Thomas was with them. Although the doors were locked, ⁷⁴  Jesus came and stood among them and said, “Peace be with you!”

Yohanes 21:4

21:4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus.

[1:26]  ¹ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ² tn Or “know.”

[1:35]  ³ sn John refers to John the Baptist.

[1:35]  ⁴ tn “There” is not in the Greek text but is implied by current English idiom.

[3:29]  ⁵ tn Grk “rejoices with joy” (an idiom).

[3:29]  ⁶ tn Grk “Therefore this my joy is fulfilled.”

[5:8]  ⁷ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[5:45]  ⁸ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[6:22]  ⁹ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ¹⁰ tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ¹¹ tn Grk “entered.”

[7:37]  ¹² sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ¹³ tn Grk “Jesus stood up and cried out, saying.”

[8:3]  ¹⁴ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ¹⁵ sn See the note on Pharisees in 1:24.

[8:4]  ¹⁶ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:7]  ¹⁷ tn Or “he straightened up.”

[8:7]  ¹⁸ tn Grk “and said to them.”

[8:7]  ¹⁹ tn Or “sinless.”

[8:9]  ²⁰ tn Or “beginning from the eldest.”

[8:10]  ²¹ tn Or “straightened up.”

[8:10]  ²² 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.

[8:44]  ²³ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ²⁴ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ²⁵ tn Grk “the desires of your father you want to do.”

[8:44]  ²⁶ tn Grk “That one” (referring to the devil).

[8:44]  ²⁷ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ²⁸ tn Grk “Whenever he speaks the lie.”

[8:44]  ²⁹ tn Grk “he speaks from his own.”

[8:44]  ³⁰ tn Grk “because he is a liar and the father of it.”

[9:40]  ³¹ sn See the note on Pharisees in 1:24.

[9:40]  ³² tn Grk “heard these things.”

[9:40]  ³³ tn Grk “and said to him.”

[9:40]  ³⁴ 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 we?”).

[11:29]  ³⁵ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ³⁶ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ³⁷ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ³⁸ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ³⁹ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[11:42]  ⁴⁰ tn Grk “that you always hear me.”

[11:42]  ⁴¹ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[11:56]  ⁴² tn Grk “they were seeking Jesus.”

[11:56]  ⁴³ tn Grk “in the temple.”

[12:29]  ⁴⁴ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ⁴⁵ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[13:4]  ⁴⁶ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ⁴⁷ tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.

[13:4]  ⁴⁸ tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.

[14:31]  ⁴⁹ tn Or “may learn.”

[14:31]  ⁵⁰ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ⁵¹ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[17:5]  ⁵² tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ⁵³ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:5]  sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

[18:5]  ⁵⁴ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[18:5]  ⁵⁵ sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).

[18:16]  ⁵⁶ 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.

[18:18]  ⁵⁷ tn See the note on the word “slaves” in 4:51.

[18:18]  ⁵⁸ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ⁵⁹ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ⁶⁰ sn This is a parenthetical note by the author.

[18:22]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ⁶² tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[18:25]  ⁶³ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ⁶⁴ 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?”).

[18:25]  ⁶⁵ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[19:25]  ⁶⁶ 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.

[19:26]  ⁶⁷ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[20:14]  ⁶⁸ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:19]  ⁶⁹ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ⁷⁰ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ⁷¹ tn Grk “where they were.”

[20:19]  ⁷² 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.

[20:26]  ⁷³ tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁷⁴ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.