Yohanes 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ¹  because he existed before me.’

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ²  my Father’s house a marketplace!” ³ 

Yohanes 4:50

4:50 Jesus told him, “Go home; ⁴  your son will live.” The man believed the word that Jesus spoke to him, and set off for home. ⁵ 

Yohanes 4:52-53

4:52 So he asked them the time ⁶  when his condition began to improve, ⁷  and ⁸  they told him, “Yesterday at one o’clock in the afternoon ⁹  the fever left him.” 4:53 Then the father realized that it was the very time ¹⁰  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ¹¹  that the man ¹²  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 6:61

6:61 When Jesus was aware ¹³  that his disciples were complaining ¹⁴  about this, he said to them, “Does this cause you to be offended? ¹⁵ 

Yohanes 7:45

Lack of Belief

7:45 Then the officers ¹⁶  returned ¹⁷  to the chief priests and Pharisees, ¹⁸  who said to them, “Why didn’t you bring him back with you?” ¹⁹ 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ²⁰  them.

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ²¹  him.) ²²  Jesus bent down and wrote on the ground with his finger. ²³ 

Yohanes 9:15

9:15 So the Pharisees asked him again how he had gained his sight. ²⁴  He replied, ²⁵  “He put mud ²⁶  on my eyes and I washed, and now ²⁷  I am able to see.”

Yohanes 9:19

9:19 They asked the parents, ²⁸  “Is this your son, whom you say ²⁹  was born blind? Then how does he now see?”

Yohanes 9:25

9:25 He replied, ³⁰  “I do not know whether he is a sinner. I do know one thing – that although I was blind, now I can see.”

Yohanes 9:27

9:27 He answered, ³¹  “I told you already and you didn’t listen. ³²  Why do you want to hear it ³³  again? You people ³⁴  don’t want to become his disciples too, do you?”

Yohanes 9:30

9:30 The man replied, ³⁵  “This is a remarkable thing, ³⁶  that you don’t know where he comes from, and yet he caused me to see! ³⁷ 

Yohanes 9:34

9:34 They replied, ³⁸  “You were born completely in sinfulness, ³⁹  and yet you presume to teach us?” ⁴⁰  So they threw him out.

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁴¹  the one who does not enter the sheepfold ⁴²  by the door, ⁴³  but climbs in some other way, is a thief and a robber.

Yohanes 10:5

10:5 They will never follow a stranger, ⁴⁴  but will run away from him, because they do not recognize ⁴⁵  the stranger’s voice.” ⁴⁶ 

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ⁴⁷  had given orders that anyone who knew where Jesus ⁴⁸  was should report it, so that they could arrest ⁴⁹  him.) ⁵⁰ 

Yohanes 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ⁵¹ 

Yohanes 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ⁵² 

Yohanes 13:26-27

13:26 Jesus replied, ⁵³  “It is the one to whom I will give this piece of bread ⁵⁴  after I have dipped it in the dish.” ⁵⁵  Then he dipped the piece of bread in the dish ⁵⁶  and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas ⁵⁷  took the piece of bread, Satan entered into him. ⁵⁸  Jesus said to him, ⁵⁹  “What you are about to do, do quickly.”

Yohanes 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ⁶⁰  with his disciples.) ⁶¹ 

Yohanes 18:35

18:35 Pilate answered, “I am not a Jew, am I? ⁶²  Your own people ⁶³  and your chief priests handed you over ⁶⁴  to me. What have you done?”

Yohanes 19:2

19:2 The soldiers ⁶⁵  braided ⁶⁶  a crown of thorns ⁶⁷  and put it on his head, and they clothed him in a purple robe. ⁶⁸ 

Yohanes 19:5

19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. ⁶⁹  Pilate ⁷⁰  said to them, “Look, here is the man!” ⁷¹ 

Yohanes 19:10

19:10 So Pilate said, ⁷²  “Do you refuse to speak to me? Don’t you know I have the authority ⁷³  to release you, and to crucify you?” ⁷⁴ 

Yohanes 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ⁷⁵  look, here is your son!”

Yohanes 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁷⁶  in strips of linen cloth ⁷⁷  according to Jewish burial customs. ⁷⁸ 

Yohanes 20:12

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.

[1:30]  ¹ tn Or “has a higher rank than I.”

[2:16]  ² tn Or (perhaps) “Stop making.”

[2:16]  ³ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[4:50]  ⁴ tn Grk “Go”; the word “home” is not in the Greek text, but is implied.

[4:50]  ⁵ tn Grk “and left.” The words “for home” are implied by the following verse.

[4:52]  ⁶ tn Grk “the hour.”

[4:52]  ⁷ tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  ⁸ tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  ⁹ tn Grk “at the seventh hour.”

[4:53]  ¹⁰ tn Grk “at that hour.”

[5:6]  ¹¹ tn Or “knew.”

[5:6]  ¹² tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[6:61]  ¹³ tn Grk “When Jesus knew within himself.”

[6:61]  ¹⁴ tn Or “were grumbling.”

[6:61]  ¹⁵ 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.

[7:45]  ¹⁶ 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).

[7:45]  ¹⁷ tn Grk “came.”

[7:45]  ¹⁸ sn See the note on Pharisees in 1:24.

[7:45]  ¹⁹ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[8:2]  ²⁰ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:6]  ²¹ tn Grk “so that they could accuse.”

[8:6]  ²² sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ²³ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[9:15]  ²⁴ tn Or “how he had become able to see.”

[9:15]  sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).

[9:15]  ²⁵ tn Grk “And he said to them.”

[9:15]  ²⁶ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ²⁷ tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).

[9:19]  ²⁸ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ²⁹ tn The Greek pronoun and verb are both plural (both parents are addressed).

[9:25]  ³⁰ tn Grk “Then that one answered.”

[9:27]  ³¹ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ³² tn Grk “you did not hear.”

[9:27]  ³³ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ³⁴ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[9:30]  ³⁵ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ³⁶ tn Grk “For in this is a remarkable thing.”

[9:30]  ³⁷ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[9:34]  ³⁸ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ³⁹ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ⁴⁰ tn Grk “and are you teaching us?”

[10:1]  ⁴¹ tn Grk “Truly, truly, I say to you.”

[10:1]  ⁴² sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ⁴³ tn Or “entrance.”

[10:5]  ⁴⁴ tn Or “someone whom they do not know.”

[10:5]  ⁴⁵ tn Grk “know.”

[10:5]  ⁴⁶ tn Or “the voice of someone they do not know.”

[11:57]  ⁴⁷ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:57]  ⁴⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ⁴⁹ tn Or “could seize.”

[11:57]  ⁵⁰ sn This is a parenthetical note by the author.

[12:17]  ⁵¹ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[13:5]  ⁵² tn Grk “with the towel with which he was girded.”

[13:26]  ⁵³ tn Grk “Jesus answered.”

[13:26]  ⁵⁴ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ⁵⁵ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ⁵⁶ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:27]  ⁵⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ⁵⁸ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ⁵⁹ tn Grk “Then Jesus said to him.”

[18:2]  ⁶⁰ tn Or “often.”

[18:2]  ⁶¹ sn This is a parenthetical note by the author.

[18:35]  ⁶² sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.

[18:35]  ⁶³ tn Or “your own nation.”

[18:35]  ⁶⁴ tn Or “delivered you over.”

[19:2]  ⁶⁵ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ⁶⁶ tn Or “wove.”

[19:2]  ⁶⁷ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ⁶⁸ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[19:5]  ⁶⁹ sn See the note on the purple robe in 19:2.

[19:5]  ⁷⁰ tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.

[19:5]  ⁷¹ sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.

[19:10]  ⁷² tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁷³ tn Or “the power.”

[19:10]  ⁷⁴ tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.

[19:10]  sn See the note on Crucify in 19:6.

[19:26]  ⁷⁵ 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.

[19:40]  ⁷⁶ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ⁷⁷ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ⁷⁸ tn Grk “cloth as is the custom of the Jews to prepare for burial.”