Yohanes 1:35

1:35 Again the next day John ¹  was standing there ²  with two of his disciples.

Yohanes 1:37

1:37 When John’s ³  two disciples heard him say this, ⁴  they followed Jesus. ⁵ 

Yohanes 3:25

3:25 Now a dispute came about between some of John’s disciples and a certain Jew ⁶  concerning ceremonial washing. ⁷ 

Yohanes 4:31

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ⁸  “Rabbi, eat something.” ⁹ 

Yohanes 4:51

4:51 While he was on his way down, ¹⁰  his slaves ¹¹  met him and told him that his son was going to live.

Yohanes 6:8

6:8 One of Jesus’ disciples, ¹²  Andrew, Simon Peter’s brother, said to him,

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ¹³  realized that only one small boat ¹⁴  had been there, and that Jesus had not boarded ¹⁵  it with his disciples, but that his disciples had gone away alone.

Yohanes 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ¹⁶  and did not accompany him ¹⁷  any longer.

Yohanes 7:9

7:9 When he had said this, he remained in Galilee.

Yohanes 9:26

9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ¹⁸ 

Yohanes 9:28

9:28 They ¹⁹  heaped insults ²⁰  on him, saying, ²¹  “You are his disciple! ²²  We are disciples of Moses!

Yohanes 10:13

10:13 Because he is a hired hand and is not concerned about the sheep, ²³  he runs away. ²⁴ 

Yohanes 10:26

10:26 But you refuse to believe because you are not my sheep.

Yohanes 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ²⁵ 

Yohanes 11:12

11:12 Then the disciples replied, ²⁶  “Lord, if he has fallen asleep, he will recover.”

Yohanes 11:18

11:18 (Now Bethany was less than two miles ²⁷  from Jerusalem, ²⁸ 

Yohanes 11:29

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

Yohanes 13:4

13:4 he got up from the meal, removed ³⁰  his outer clothes, ³¹  took a towel and tied it around himself. ³² 

Yohanes 14:14

14:14 If you ask me anything in my name, I will do it.

Yohanes 18:19

Jesus Questioned by Annas

18:19 While this was happening, ³³  the high priest questioned Jesus about his disciples and about his teaching. ³⁴ 

Yohanes 19:33

19:33 But when they came to Jesus and saw that he was already dead, they did not break his legs.

Yohanes 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ³⁵  “Unless I see the wounds ³⁶  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ³⁷ 

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

[1:35]  ² tn “There” is not in the Greek text but is implied by current English idiom.

[1:37]  ³ tn Grk “his”; the referent (John) has been specified in the translation for clarity.

[1:37]  ⁴ tn Grk “And the two disciples heard him speaking.”

[1:37]  ⁵ sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[3:25]  ⁶ tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiwn)? There is good external support for the plural ᾿Ιουδαίων (Ì⁶⁶ א* Θ Ë^1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger ({Ì⁷⁵ א² A B L Ψ 33 1241 the majority of Byzantine minuscules and others}).

[3:25]  tn Or “a certain Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” If the emphasis is simply on the individual’s origin, “Judean” would be preferable since it designates a nationality or place of origin. However, the mention of ceremonial washing in the context suggests the dispute was religious in nature, so “Jew” has been retained in the translation here.

[3:25]  ⁷ tn Or “ceremonial cleansing,” or “purification.”

[3:25]  sn What was the controversy concerning ceremonial washing? It is not clear. Some have suggested that it was over the relative merits of the baptism of Jesus and John. But what about the ceremonial nature of the washing? There are so many unanswered questions here that even R. E. Brown (who does not usually resort to dislocations in the text as a solution to difficulties) proposes that this dialogue originally took place immediately after 1:19-34 and before the wedding at Cana. (Why else the puzzled hostility of the disciples over the crowds coming to Jesus?) Also, the synoptics imply John was imprisoned before Jesus began his Galilean ministry. At any rate, there is no reason to rearrange the material here – it occurs in this place for a very good reason. As far as the author is concerned, it serves as a further continuation of the point made to Nicodemus, that is, the necessity of being born “from above” (3:3). Note that John the Baptist describes Jesus as “the one who comes from heaven” in 3:31 (ἄνωθεν [anwqen], the same word as in 3:3). There is another lexical tie to preceding material: The subject of the dispute, ceremonial washing (3:25), calls to mind the six stone jars of water changed to wine at the wedding feast in 2:6, put there for “Jewish ceremonial washing.” This section ultimately culminates and concludes ideas begun in chap. 2 and continued in chap. 3. Although the author does not supply details, one scenario would be this: The disciples of John, perplexed after this disagreement with an individual Jew (or with the Jewish authorities), came to John and asked about the fact that Jesus was baptizing and more and more were coming to him. John had been preaching a baptism of repentance for forgiveness of sin (see Mark 1:4, Luke 3:3). Possibly what the Jew(s) reported to John’s disciples was that Jesus was now setting aside the Jewish purification rituals as unnecessary. To John’s disciples this might also be interpreted as: (a) a falling away from Judaism, and (b) a break with John’s own teaching. That Jesus could have said this is very evident from many incidents in his ministry in all the gospels. The thrust would be that outward cleansing (that is, observance of purification rituals) was not what made a person clean. A new heart within (that is, being born from above) is what makes a person clean. So John’s disciples came to him troubled about an apparent contradiction in doctrine though the explicit problem they mentioned is that Jesus was baptizing and multitudes were coming to him. (Whether Jesus was or was not baptizing really wasn’t the issue though, and John the Baptist knew that because he didn’t mention it in his reply. In 4:2 the author says that Jesus was not baptizing, but his disciples. That reference would seem to cover this incident as well, and so the disciples of John are just reporting what they have heard, or thought they heard.) The real point at issue is the authority of Jesus to “overturn” the system of ritual purification within Judaism. John replied to this question of the authority of Jesus in 3:27-36. In 3:27-30 he reassured his disciples, reminding them that if more people were coming to Jesus, it did not threaten him at all, because “heaven” had ordained it to be so (v. 27). (After all, some of these very disciples of John had presumably heard him tell the Jewish delegation that he was not the Messiah but was sent before him, mentioned in John 1.) Then John compared himself to the friend of the bridegroom who stands by and yet participates in the bridegroom’s joy (v. 29). John was completely content in his own position as forerunner and preparer of the way.

[4:31]  ⁸ tn Grk “were asking him, saying.”

[4:31]  ⁹ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[4:51]  ¹⁰ sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.

[4:51]  ¹¹ tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[6:8]  ¹² tn Grk “one of his disciples.”

[6:22]  ¹³ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ¹⁴ 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]  ¹⁵ tn Grk “entered.”

[6:66]  ¹⁶ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ¹⁷ tn Grk “were not walking with him.”

[9:26]  ¹⁸ tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:28]  ¹⁹ tn Grk “And they.” 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.

[9:28]  ²⁰ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ²¹ tn Grk “and said.”

[9:28]  ²² tn Grk “You are that one’s disciple.”

[10:13]  ²³ tn Grk “does not have a care for the sheep.”

[10:13]  ²⁴ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[11:7]  ²⁵ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:12]  ²⁶ tn Grk “Then the disciples said to him.”

[11:18]  ²⁷ tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[11:18]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

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

[13:4]  ³⁰ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ³¹ 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]  ³² 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.

[18:19]  ³³ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ³⁴ sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[20:25]  ³⁵ tn Grk “but he said to them.”

[20:25]  ³⁶ tn Or “marks.”

[20:25]  ³⁷ 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. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).