Yohanes 1:11

1:11 He came to what was his own, ¹  but ²  his own people ³  did not receive him. ⁴ 

Yohanes 1:39

1:39 Jesus ⁵  answered, ⁶  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ⁷ 

Yohanes 1:45

1:45 Philip found Nathanael ⁸  and told him, “We have found the one Moses wrote about in the law, and the prophets also ⁹  wrote about – Jesus of Nazareth, the son of Joseph.”

Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ¹⁰  in Cana ¹¹  of Galilee. In this way he revealed ¹²  his glory, and his disciples believed in him. ¹³ 

Yohanes 3:3

3:3 Jesus replied, ¹⁴  “I tell you the solemn truth, ¹⁵  unless a person is born from above, ¹⁶  he cannot see the kingdom of God.” ¹⁷ 

Yohanes 4:11

4:11 “Sir,” ¹⁸  the woman ¹⁹  said to him, “you have no bucket and the well ²⁰  is deep; where then do you get this ²¹  living water? ²² 

Yohanes 4:23

4:23 But a time ²³  is coming – and now is here ²⁴  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ²⁵  such people to be ²⁶  his worshipers. ²⁷ 

Yohanes 5:25

5:25 I tell you the solemn truth, ²⁸  a time ²⁹  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

Yohanes 5:37

5:37 And the Father who sent me has himself testified about me. You people ³⁰  have never heard his voice nor seen his form at any time, ³¹ 

Yohanes 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ³²  as much as they wanted.

Yohanes 7:22

7:22 However, because Moses gave you the practice of circumcision ³³  (not that it came from Moses, but from the forefathers), you circumcise a male child ³⁴  on the Sabbath.

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ³⁵  and they are saying nothing to him. ³⁶  Do the rulers really know that this man ³⁷  is the Christ? ³⁸ 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ³⁹  them.

Yohanes 8:16

8:16 But if I judge, my evaluation is accurate, ⁴⁰  because I am not alone when I judge, ⁴¹  but I and the Father who sent me do so together. ⁴² 

Yohanes 9:27

9:27 He answered, ⁴³  “I told you already and you didn’t listen. ⁴⁴  Why do you want to hear it ⁴⁵  again? You people ⁴⁶  don’t want to become his disciples too, do you?”

Yohanes 11:49

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁴⁷  “You know nothing at all!

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ⁴⁸  had given orders that anyone who knew where Jesus ⁴⁹  was should report it, so that they could arrest ⁵⁰  him.) ⁵¹ 

Yohanes 12:48

12:48 The one who rejects me and does not accept ⁵²  my words has a judge; ⁵³  the word ⁵⁴  I have spoken will judge him at the last day.

Yohanes 14:3

14:3 And if I go and make ready ⁵⁵  a place for you, I will come again and take you ⁵⁶  to be with me, ⁵⁷  so that where I am you may be too.

Yohanes 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ⁵⁸  believe because of the miraculous deeds ⁵⁹  themselves.

Yohanes 14:30

14:30 I will not speak with you much longer, ⁶⁰  for the ruler of this world is coming. ⁶¹  He has no power over me, ⁶² 

Yohanes 15:10

15:10 If you obey ⁶³  my commandments, you will remain ⁶⁴  in my love, just as I have obeyed ⁶⁵  my Father’s commandments and remain ⁶⁶  in his love.

Yohanes 16:30

16:30 Now we know that you know everything ⁶⁷  and do not need anyone ⁶⁸  to ask you anything. ⁶⁹  Because of this ⁷⁰  we believe that you have come from God.”

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ⁷¹  so that he may give eternal life to everyone you have given him. ⁷² 

Yohanes 17:10

17:10 Everything ⁷³  I have belongs to you, ⁷⁴  and everything you have belongs to me, ⁷⁵  and I have been glorified by them. ⁷⁶ 

Yohanes 17:14

17:14 I have given them your word, ⁷⁷  and the world has hated them, because they do not belong to the world, ⁷⁸  just as I do not belong to the world. ⁷⁹ 

Yohanes 17:20

Jesus Prays for Believers Everywhere

17:20 “I am not praying ⁸⁰  only on their behalf, but also on behalf of those who believe ⁸¹  in me through their testimony, ⁸² 

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁸³  know that you sent me.

Yohanes 18:3

18:3 So Judas obtained a squad of soldiers ⁸⁴  and some officers of the chief priests and Pharisees. ⁸⁵  They came to the orchard ⁸⁶  with lanterns ⁸⁷  and torches and weapons.

Yohanes 18:16

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, ⁸⁸  and brought Peter inside.

Yohanes 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ⁸⁹  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ⁹⁰  Peter ⁹¹  denied it: “I am not!”

Yohanes 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ⁹²  look, here is your son!”

Yohanes 19:39

19:39 Nicodemus, the man who had previously come to Jesus ⁹³  at night, ⁹⁴  accompanied Joseph, ⁹⁵  carrying a mixture of myrrh and aloes ⁹⁶  weighing about seventy-five pounds. ⁹⁷ 

Yohanes 20:20

20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ⁹⁸ 

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ⁹⁹  and Thomas was with them. Although the doors were locked, ¹⁰⁰  Jesus came and stood among them and said, “Peace be with you!”

Yohanes 21:8

21:8 Meanwhile the other disciples came with the boat, dragging the net full of fish, for they were not far from land, only about a hundred yards. ¹⁰¹ 

[1:11]  ¹ tn Grk “to his own things.”

[1:11]  ² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ³ tn “People” is not in the Greek text but is implied.

[1:11]  ⁴ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[1:39]  ⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ⁶ tn Grk “said to them.”

[1:39]  ⁷ tn Grk “about the tenth hour.”

[1:39]  sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:42, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).

[1:45]  ⁸ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ⁹ tn “Also” is not in the Greek text, but is implied.

[2:11]  ¹⁰ 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]  ¹¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ¹² tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ¹³ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[3:3]  ¹⁴ tn Grk “answered and said to him.”

[3:3]  ¹⁵ tn Grk “Truly, truly, I say to you.”

[3:3]  ¹⁶ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

[3:3]  sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

[3:3]  ¹⁷ sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.

[4:11]  ¹⁸ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ¹⁹ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ²⁰ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ²¹ tn The anaphoric article has been translated “this.”

[4:11]  ²² sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:23]  ²³ tn Grk “an hour.”

[4:23]  ²⁴ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ²⁵ sn See also John 4:27.

[4:23]  ²⁶ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ²⁷ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[5:25]  ²⁸ tn Grk “Truly, truly, I say to you.”

[5:25]  ²⁹ tn Grk “an hour.”

[5:37]  ³⁰ 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]  ³¹ 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.

[6:11]  ³² tn Grk “likewise also (he distributed) from the fish.”

[7:22]  ³³ tn Grk “gave you circumcision.”

[7:22]  ³⁴ tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[7:26]  ³⁵ tn Or “speaking openly.”

[7:26]  ³⁶ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ³⁷ tn Grk “this one.”

[7:26]  ³⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[8:2]  ³⁹ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:16]  ⁴⁰ tn Grk “my judgment is true.”

[8:16]  ⁴¹ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ⁴² tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[9:27]  ⁴³ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ⁴⁴ tn Grk “you did not hear.”

[9:27]  ⁴⁵ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ⁴⁶ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[11:49]  ⁴⁷ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:57]  ⁴⁸ 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.

[11:57]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ⁵⁰ tn Or “could seize.”

[11:57]  ⁵¹ sn This is a parenthetical note by the author.

[12:48]  ⁵² tn Or “does not receive.”

[12:48]  ⁵³ tn Grk “has one who judges him.”

[12:48]  ⁵⁴ tn Or “message.”

[14:3]  ⁵⁵ tn Or “prepare.”

[14:3]  ⁵⁶ tn Or “bring you.”

[14:3]  ⁵⁷ tn Grk “to myself.”

[14:11]  ⁵⁸ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ⁵⁹ tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

[14:30]  ⁶⁰ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁶¹ sn The ruler of this world is a reference to Satan.

[14:30]  ⁶² tn Grk “in me he has nothing.”

[15:10]  ⁶³ tn Or “keep.”

[15:10]  ⁶⁴ tn Or “reside.”

[15:10]  ⁶⁵ tn Or “kept.”

[15:10]  ⁶⁶ tn Or “reside.”

[16:30]  ⁶⁷ tn Grk “all things.”

[16:30]  ⁶⁸ tn Grk “and have no need of anyone.”

[16:30]  ⁶⁹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ⁷⁰ tn Or “By this.”

[17:2]  ⁷¹ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁷² tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:10]  ⁷³ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ⁷⁴ tn Or “Everything I have is yours.”

[17:10]  ⁷⁵ tn Or “everything you have is mine.”

[17:10]  ⁷⁶ tn Or “I have been honored among them.”

[17:10]  sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.

[17:14]  ⁷⁷ tn Or “your message.”

[17:14]  ⁷⁸ tn Grk “because they are not of the world.”

[17:14]  ⁷⁹ tn Grk “just as I am not of the world.”

[17:20]  ⁸⁰ tn Or “I do not pray.”

[17:20]  ⁸¹ tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ⁸² tn Grk “their word.”

[17:25]  ⁸³ 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).

[18:3]  ⁸⁴ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ⁸⁵ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  sn See the note on Pharisees in 1:24.

[18:3]  ⁸⁶ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁸⁷ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.

[18:3]  sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).

[18:16]  ⁸⁸ tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.

[18:25]  ⁸⁹ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ⁹⁰ 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 English (here the tag is “are you?”).

[18:25]  ⁹¹ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[19:26]  ⁹² sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[19:39]  ⁹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ⁹⁴ sn See John 3:1-21.

[19:39]  ⁹⁵ tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  ⁹⁶ sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  ⁹⁷ sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.

[20:20]  ⁹⁸ sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.

[20:26]  ⁹⁹ tn Grk “were inside”; the word “together” is implied.

[20:26]  ¹⁰⁰ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[21:8]  ¹⁰¹ tn Or “about a hundred meters”; Grk “about two hundred cubits.” According to BDAG 812 s.v., a πῆχυς (phcu") was about 18 inches or .462 meters, so two hundred πηχῶν (phcwn) would be about 100 yards (92.4 meters).