Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ¹  in Cana ²  of Galilee. In this way he revealed ³  his glory, and his disciples believed in him. ⁴ 

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ⁵  was in Jerusalem ⁶  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ⁷ 

Yohanes 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ⁸  the well. It was about noon. ⁹ 

Yohanes 4:12

4:12 Surely you’re not greater than our ancestor ¹⁰  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ¹¹ 

Yohanes 4:53

4:53 Then the father realized that it was the very time ¹²  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 ¹³  that the man ¹⁴  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ¹⁵ 

Yohanes 6:54

6:54 The one who eats ¹⁶  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ¹⁷ 

Yohanes 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ¹⁸ 

Yohanes 7:23

7:23 But if a male child ¹⁹  is circumcised ²⁰  on the Sabbath so that the law of Moses is not broken, ²¹  why are you angry with me because I made a man completely well ²²  on the Sabbath?

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ²³  him.) ²⁴  Jesus bent down and wrote on the ground with his finger. ²⁵ 

Yohanes 8:37

8:37 I know that you are Abraham’s descendants. ²⁶  But you want ²⁷  to kill me, because my teaching ²⁸  makes no progress among you. ²⁹ 

Yohanes 8:40

8:40 But now you are trying ³⁰  to kill me, a man who has told you ³¹  the truth I heard from God. Abraham did not do this! ³² 

Yohanes 9:17

9:17 So again they asked the man who used to be blind, ³³  “What do you say about him, since he caused you to see?” ³⁴  “He is a prophet,” the man replied. ³⁵ 

Yohanes 10:3

10:3 The doorkeeper ³⁶  opens the door ³⁷  for him, ³⁸  and the sheep hear his voice. He ³⁹  calls his own sheep by name and leads them out. ⁴⁰ 

Yohanes 10:41

10:41 Many ⁴¹  came to him and began to say, “John ⁴²  performed ⁴³  no miraculous sign, but everything John said about this man ⁴⁴  was true!”

Yohanes 11:47

11:47 So the chief priests and the Pharisees ⁴⁵  called the council ⁴⁶  together and said, “What are we doing? For this man is performing many miraculous signs.

Yohanes 17:3

17:3 Now this ⁴⁷  is eternal life ⁴⁸  – that they know you, the only true God, and Jesus Christ, ⁴⁹  whom you sent.

Yohanes 17:5

17:5 And now, Father, glorify me at your side ⁵⁰  with the glory I had with you before the world was created. ⁵¹ 

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ⁵²  my joy completed ⁵³  in themselves.

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁵⁴  know that you sent me.

Yohanes 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ⁵⁵  in the place called “The Stone Pavement” ⁵⁶  (Gabbatha in ⁵⁷  Aramaic). ⁵⁸ 

[2:11]  ¹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁴ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[2:23]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁷ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[4:6]  ⁸ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ⁹ tn Grk “the sixth hour.”

[4:6]  sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”

[4:12]  ¹⁰ tn Or “our forefather”; Grk “our father.”

[4:12]  ¹¹ 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 this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[4:53]  ¹² tn Grk “at that hour.”

[5:6]  ¹³ tn Or “knew.”

[5:6]  ¹⁴ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[6:15]  ¹⁵ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:54]  ¹⁶ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  ¹⁷ sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[6:64]  ¹⁸ sn This is a parenthetical comment by the author.

[7:23]  ¹⁹ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ²⁰ tn Grk “receives circumcision.”

[7:23]  ²¹ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ²² tn Or “made an entire man well.”

[8:6]  ²³ tn Grk “so that they could accuse.”

[8:6]  ²⁴ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ²⁵ 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]).

[8:37]  ²⁶ tn Grk “seed” (an idiom).

[8:37]  ²⁷ tn Grk “you are seeking.”

[8:37]  ²⁸ tn Grk “my word.”

[8:37]  ²⁹ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:40]  ³⁰ tn Grk “seeking.”

[8:40]  ³¹ tn Grk “has spoken to you.”

[8:40]  ³² tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[9:17]  ³³ tn Grk “the blind man.”

[9:17]  ³⁴ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ³⁵ tn Grk “And he said, ‘He is a prophet.’”

[9:17]  sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”

[10:3]  ³⁶ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ³⁷ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ³⁸ tn Grk “For this one.”

[10:3]  ³⁹ tn Grk “And he.” 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.

[10:3]  ⁴⁰ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:41]  ⁴¹ tn Grk “And many.” 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.

[10:41]  ⁴² sn John refers to John the Baptist.

[10:41]  ⁴³ tn Grk “did.”

[10:41]  ⁴⁴ tn Grk “this one.”

[11:47]  ⁴⁵ 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.

[11:47]  ⁴⁶ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[17:3]  ⁴⁷ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ⁴⁸ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ⁴⁹ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:5]  ⁵⁰ 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]  ⁵¹ 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.

[17:13]  ⁵² tn Grk “they may have.”

[17:13]  ⁵³ tn Or “fulfilled.”

[17:25]  ⁵⁴ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[19:13]  ⁵⁵ tn Or “the judge’s seat.”

[19:13]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[19:13]  ⁵⁶ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ⁵⁷ tn Grk “in Hebrew.”

[19:13]  sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.

[19:13]  ⁵⁸ sn This is a parenthetical note by the author.