Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ¹  him to stay with them. ²  He stayed there two days,

Yohanes 6:26

6:26 Jesus replied, ³  “I tell you the solemn truth, ⁴  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ⁵ 

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ⁶  that I will give for the life of the world is my flesh.”

Yohanes 8:22

8:22 So the Jewish leaders ⁷  began to say, ⁸  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

Yohanes 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ⁹  Ask him, he is a mature adult. ¹⁰  He will speak for himself.”

Yohanes 10:12

10:12 The hired hand, ¹¹  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ¹²  the sheep and runs away. ¹³  So the wolf attacks ¹⁴  the sheep and scatters them.

Yohanes 10:29

10:29 My Father, who has given them to me, is greater than all, ¹⁵  and no one can snatch ¹⁶  them from my Father’s hand.

Yohanes 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ¹⁷  Couldn’t he have done something to keep Lazarus ¹⁸  from dying?”

Yohanes 12:42

12:42 Nevertheless, even among the rulers ¹⁹  many believed in him, but because of the Pharisees ²⁰  they would not confess Jesus to be the Christ, ²¹  so that they would not be put out of ²²  the synagogue. ²³ 

Yohanes 13:38

13:38 Jesus answered, “Will you lay down your life for me? ²⁴  I tell you the solemn truth, ²⁵  the rooster will not crow until you have denied me three times!

Yohanes 16:22

16:22 So also you have sorrow ²⁶  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ²⁷ 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ²⁸  so that he may give eternal life to everyone you have given him. ²⁹ 

Yohanes 18:10

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, ³⁰  cutting off his right ear. ³¹  (Now the slave’s name was Malchus.) ³² 

Yohanes 18:15

Peter’s First Denial

18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. ³³  (Now the other disciple ³⁴  was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) ³⁵ 

Yohanes 18:26

18:26 One of the high priest’s slaves, ³⁶  a relative of the man whose ear Peter had cut off, ³⁷  said, “Did I not see you in the orchard ³⁸  with him?” ³⁹ 

Yohanes 19:20

19:20 Thus many of the Jewish residents of Jerusalem ⁴⁰  read this notice, ⁴¹  because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, ⁴²  Latin, and Greek.

[4:40]  ¹ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ² tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[6:26]  ³ tn Grk “answered and said to them.”

[6:26]  ⁴ tn Grk “Truly, truly, I say to you.”

[6:26]  ⁵ tn Grk “because you ate of the loaves of bread and were filled.”

[6:51]  ⁶ tn Grk “And the bread.”

[8:22]  ⁷ 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 authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ⁸ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[9:21]  ⁹ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ¹⁰ tn Or “he is of age.”

[10:12]  ¹¹ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ¹² tn Grk “leaves.”

[10:12]  ¹³ tn Or “flees.”

[10:12]  ¹⁴ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[10:29]  ¹⁵ tn Or “is superior to all.”

[10:29]  ¹⁶ tn Or “no one can seize.”

[11:37]  ¹⁷ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ¹⁸ tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[12:42]  ¹⁹ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ²⁰ sn See the note on Pharisees in 1:24.

[12:42]  ²¹ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ²² tn Or “be expelled from.”

[12:42]  ²³ sn Compare John 9:22. See the note on synagogue in 6:59.

[13:38]  ²⁴ tn Or “Will you die willingly for me?”

[13:38]  ²⁵ tn Grk “Truly, truly, I say to you.”

[16:22]  ²⁶ tn Or “distress.”

[16:22]  ²⁷ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[17:2]  ²⁸ tn Or “all people”; Grk “all flesh.”

[17:2]  ²⁹ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[18:10]  ³⁰ tn See the note on the word “slaves” in 4:51.

[18:10]  ³¹ sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).

[18:10]  ³² sn This is a parenthetical note by the author.

[18:15]  ³³ tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.

[18:15]  ³⁴ tn Grk “that disciple.”

[18:15]  sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23-26, 20:2-10, 21:7, and 21:20-23. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnwstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15,” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.

[18:15]  ³⁵ sn This is a parenthetical note by the author.

[18:26]  ³⁶ tn See the note on the word “slaves” in 4:51.

[18:26]  ³⁷ sn This incident is recounted in v. 10.

[18:26]  ³⁸ tn Or “garden.”

[18:26]  ³⁹ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[19:20]  ⁴⁰ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.

[19:20]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:20]  ⁴¹ tn Or “this inscription.”

[19:20]  ⁴² tn Grk “in Hebrew.”