Yohanes 5:7

5:7 The sick man answered him, “Sir, ¹  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ²  someone else ³  goes down there ⁴  before me.”

Yohanes 5:37

5:37 And the Father who sent me has himself testified about me. You people ⁵  have never heard his voice nor seen his form at any time, ⁶ 

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ⁷  Everyone who hears and learns from the Father ⁸  comes to me.

Yohanes 7:37

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ⁹  Jesus stood up and shouted out, ¹⁰  “If anyone is thirsty, let him come to me, and

Yohanes 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ¹¹  until Jesus was left alone with the woman standing before him.

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ¹²  but when Jesus was glorified, ¹³  then they remembered that these things were written about him and that these things had happened ¹⁴  to him.) ¹⁵ 

Yohanes 12:47-49

12:47 If anyone ¹⁶  hears my words and does not obey them, ¹⁷  I do not judge him. For I have not come to judge the world, but to save the world. ¹⁸  12:48 The one who rejects me and does not accept ¹⁹  my words has a judge; ²⁰  the word ²¹  I have spoken will judge him at the last day. 12:49 For I have not spoken from my own authority, ²²  but the Father himself who sent me has commanded me ²³  what I should say and what I should speak.

Yohanes 15:7

15:7 If you remain ²⁴  in me and my words remain ²⁵  in you, ask whatever you want, and it will be done for you. ²⁶ 

Yohanes 18:28

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ²⁷  (Now it was very early morning.) ²⁸  They ²⁹  did not go into the governor’s residence ³⁰  so they would not be ceremonially defiled, but could eat the Passover meal.

Yohanes 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ³¹  handed over ³²  to the Jewish authorities. ³³  But as it is, ³⁴  my kingdom is not from here.”

Yohanes 19:12

19:12 From this point on, Pilate tried ³⁵  to release him. But the Jewish leaders ³⁶  shouted out, ³⁷  “If you release this man, ³⁸  you are no friend of Caesar! ³⁹  Everyone who claims to be a king ⁴⁰  opposes Caesar!”

Yohanes 19:31

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ⁴¹  (for that Sabbath was an especially important one), ⁴²  the Jewish leaders ⁴³  asked Pilate to have the victims’ legs ⁴⁴  broken ⁴⁵  and the bodies taken down. ⁴⁶ 

[5:7]  ¹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ² tn Grk “while I am going.”

[5:7]  ³ tn Grk “another.”

[5:7]  ⁴ tn The word “there” is not in the Greek text but is implied.

[5:37]  ⁵ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁶ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[6:45]  ⁷ sn A quotation from Isa 54:13.

[6:45]  ⁸ tn Or “listens to the Father and learns.”

[7:37]  ⁹ sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ¹⁰ tn Grk “Jesus stood up and cried out, saying.”

[8:9]  ¹¹ tn Or “beginning from the eldest.”

[12:16]  ¹² tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ¹³ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ¹⁴ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ¹⁵ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[12:47]  ¹⁶ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ¹⁷ tn Or “guard them,” “keep them.”

[12:47]  ¹⁸ sn Cf. John 3:17.

[12:48]  ¹⁹ tn Or “does not receive.”

[12:48]  ²⁰ tn Grk “has one who judges him.”

[12:48]  ²¹ tn Or “message.”

[12:49]  ²² tn Grk “I have not spoken from myself.”

[12:49]  ²³ tn Grk “has given me commandment.”

[15:7]  ²⁴ tn Or “reside.”

[15:7]  ²⁵ tn Or “reside.”

[15:7]  ²⁶ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[18:28]  ²⁷ tn Grk “to the praetorium.”

[18:28]  sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.

[18:28]  ²⁸ sn This is a parenthetical note by the author.

[18:28]  ²⁹ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ³⁰ tn Grk “into the praetorium.”

[18:36]  ³¹ tn Grk “so that I may not be.”

[18:36]  ³² tn Or “delivered over.”

[18:36]  ³³ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ³⁴ tn Grk “now.”

[19:12]  ³⁵ tn Grk “sought.”

[19:12]  ³⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ³⁷ tn Grk “shouted out, saying.”

[19:12]  ³⁸ tn Grk “this one.”

[19:12]  ³⁹ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ⁴⁰ tn Grk “who makes himself out to be a king.”

[19:31]  ⁴¹ sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ⁴² sn This is a parenthetical note by the author.

[19:31]  ⁴³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ⁴⁴ tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ⁴⁵ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ⁴⁶ tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.