Yohanes 1:9

1:9 The true light, who gives light to everyone, ¹  was coming into the world. ² 

Yohanes 1:13

1:13 – children not born ³  by human parents ⁴  or by human desire ⁵  or a husband’s ⁶  decision, ⁷  but by God.

Yohanes 1:27

1:27 who is coming after me. I am not worthy ⁸  to untie the strap ⁹  of his sandal!”

Yohanes 2:5

2:5 His mother told the servants, “Whatever he tells you, do it.” ¹⁰ 

Yohanes 3:32

3:32 He testifies about what he has seen and heard, but no one accepts his testimony.

Yohanes 4:18

4:18 for you have had five husbands, and the man you are living with ¹¹  now is not your husband. This you said truthfully!”

Yohanes 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

Yohanes 5:21

5:21 For just as the Father raises the dead and gives them life, ¹²  so also the Son gives life to whomever he wishes. ¹³ 

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 7:25

Questions About Jesus’ Identity

7:25 Then some of the residents of Jerusalem ¹⁴  began to say, “Isn’t this the man ¹⁵  they are trying ¹⁶  to kill?

Yohanes 9:14

9:14 (Now the day on which Jesus made the mud ¹⁷  and caused him to see ¹⁸  was a Sabbath.) ¹⁹ 

Yohanes 11:3

11:3 So the sisters sent a message ²⁰  to Jesus, ²¹  “Lord, look, the one you love is sick.”

Yohanes 11:6

11:6 So when he heard that Lazarus ²²  was sick, he remained in the place where he was for two more days.

Yohanes 11:46

11:46 But some of them went to the Pharisees ²³  and reported to them ²⁴  what Jesus had done.

Yohanes 13:24

13:24 So Simon Peter ²⁵  gestured to this disciple ²⁶  to ask Jesus ²⁷  who it was he was referring to. ²⁸ 

Yohanes 16:18

16:18 So they kept on repeating, ²⁹  “What is the meaning of what he says, ³⁰  ‘In a little while’? ³¹  We do not understand ³²  what he is talking about.” ³³ 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ³⁴  so that he may give eternal life to everyone you have given him. ³⁵ 

Yohanes 17:4

17:4 I glorified you on earth by completing ³⁶  the work you gave me to do. ³⁷ 

Yohanes 17:22

17:22 The glory ³⁸  you gave to me I have given to them, that they may be one just as we are one –

Yohanes 18:13

18:13 They ³⁹  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ⁴⁰ 

Yohanes 18:32

18:32 (This happened ⁴¹  to fulfill the word Jesus had spoken when he indicated ⁴²  what kind of death he was going to die. ⁴³ )

Yohanes 19:17

19:17 and carrying his own cross ⁴⁴  he went out to the place called “The Place of the Skull” ⁴⁵  (called in Aramaic ⁴⁶  Golgotha). ⁴⁷ 

[1:9]  ¹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ² tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:13]  ³ tn The Greek term translated “born” here also involves conception.

[1:13]  ⁴ tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.

[1:13]  ⁵ tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.

[1:13]  ⁶ tn Or “man’s.”

[1:13]  ⁷ tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).

[1:27]  ⁸ tn Grk “of whom I am not worthy.”

[1:27]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:27]  ⁹ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[2:5]  ¹⁰ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[4:18]  ¹¹ tn Grk “the one you have.”

[5:21]  ¹² tn Grk “and makes them live.”

[5:21]  ¹³ tn Grk “the Son makes whomever he wants to live.”

[7:25]  ¹⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:25]  ¹⁵ tn Grk “Is it not this one.”

[7:25]  ¹⁶ tn Grk “seeking.”

[9:14]  ¹⁷ tn Or “clay” (moistened earth of a clay-like consistency).

[9:14]  ¹⁸ tn Grk “and opened his eyes” (an idiom referring to restoration of sight).

[9:14]  ¹⁹ sn This is a parenthetical note by the author.

[11:3]  ²⁰ tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ²¹ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:6]  ²² tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:46]  ²³ sn See the note on Pharisees in 1:24.

[11:46]  ²⁴ tn Grk “told them.”

[13:24]  ²⁵ 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]  ²⁶ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ²⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ²⁸ sn That is, who would betray him (v. 21).

[16:18]  ²⁹ tn Grk “they kept on saying.”

[16:18]  ³⁰ tn Grk “What is this that he says.”

[16:18]  ³¹ tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

[16:18]  ³² tn Or “we do not know.”

[16:18]  ³³ tn Grk “what he is speaking.”

[17:2]  ³⁴ tn Or “all people”; Grk “all flesh.”

[17:2]  ³⁵ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:4]  ³⁶ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ³⁷ tn Grk “the work that you gave to me so that I may do it.”

[17:22]  ³⁸ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:13]  ³⁹ tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ⁴⁰ sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.

[18:32]  ⁴¹ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ⁴² tn Or “making clear.”

[18:32]  ⁴³ sn A reference to John 12:32.

[19:17]  ⁴⁴ tn Or “carrying the cross by himself.”

[19:17]  sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.

[19:17]  ⁴⁵ sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).

[19:17]  ⁴⁶ tn Grk “in Hebrew.”

[19:17]  ⁴⁷ sn This is a parenthetical note by the author.