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 3:5

3:5 Jesus answered, “I tell you the solemn truth, ⁵  unless a person is born of water and spirit, ⁶  he cannot enter the kingdom of God.

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ⁷  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 4:36

4:36 The one who reaps receives pay ⁸  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.

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 6:44

6:44 No one can come to me unless the Father who sent me draws him, ⁹  and I will raise him up at the last day.

Yohanes 7:19

7:19 Hasn’t Moses given you the law? Yet not one of you keeps ¹⁰  the law! Why do you want ¹¹  to kill me?”

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ¹²  him.) ¹³  Jesus bent down and wrote on the ground with his finger. ¹⁴ 

Yohanes 9:4

9:4 We must perform the deeds ¹⁵  of the one who sent me ¹⁶  as long as ¹⁷  it is daytime. Night is coming when no one can work.

Yohanes 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ¹⁸  For the Jewish leaders had already agreed that anyone who confessed Jesus ¹⁹  to be the Christ ²⁰  would be put out ²¹  of the synagogue. ²² 

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ²³  the one who does not enter the sheepfold ²⁴  by the door, ²⁵  but climbs in some other way, is a thief and a robber.

Yohanes 10:32

10:32 Jesus said to them, ²⁶  “I have shown you many good deeds ²⁷  from the Father. For which one of them are you going to stone me?”

Yohanes 11:15

11:15 and I am glad ²⁸  for your sake that I was not there, so that you may believe. ²⁹  But let us go to him.”

Yohanes 12:24

12:24 I tell you the solemn truth, ³⁰  unless a kernel of wheat falls into the ground and dies, it remains by itself alone. ³¹  But if it dies, it produces ³²  much grain. ³³ 

Yohanes 12:28

12:28 Father, glorify your name.” Then a voice came from heaven, ³⁴  “I have glorified it, ³⁵  and I will glorify it ³⁶  again.”

Yohanes 12:38

12:38 so that the word ³⁷  of Isaiah the prophet would be fulfilled. He said, ³⁸  “Lord, who has believed our message, and to whom has the arm of the Lord ³⁹  been revealed?” ⁴⁰ 

Yohanes 13:8

13:8 Peter said to him, “You will never wash my feet!” ⁴¹  Jesus replied, ⁴²  “If I do not wash you, you have no share with me.” ⁴³ 

Yohanes 13:20

13:20 I tell you the solemn truth, ⁴⁴  whoever accepts ⁴⁵  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ⁴⁶ 

Yohanes 19:20

19:20 Thus many of the Jewish residents of Jerusalem ⁴⁷  read this notice, ⁴⁸  because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, ⁴⁹  Latin, and Greek.

Yohanes 19:26-27

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ⁵⁰  look, here is your son!” 19:27 He then said to his disciple, “Look, here is your mother!” From that very time ⁵¹  the disciple took her into his own home.

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ⁵²  and Thomas was with them. Although the doors were locked, ⁵³  Jesus came and stood among them and said, “Peace be with you!”

[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.

[3:5]  ⁵ tn Grk “Truly, truly, I say to you.”

[3:5]  ⁶ tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

[3:5]  sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.

[3:22]  ⁷ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[4:36]  ⁸ tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[6:44]  ⁹ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:44]  sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).

[7:19]  ¹⁰ tn Or “accomplishes”; Grk “does.”

[7:19]  ¹¹ tn Grk “seek.”

[8:6]  ¹² tn Grk “so that they could accuse.”

[8:6]  ¹³ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ¹⁴ 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]).

[9:4]  ¹⁵ tn Grk “We must work the works.”

[9:4]  ¹⁶ tn Or “of him who sent me” (God).

[9:4]  ¹⁷ tn Or “while.”

[9:22]  ¹⁸ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ¹⁹ tn Grk “confessed him.”

[9:22]  ²⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  sn See the note on Christ in 1:20.

[9:22]  ²¹ tn Or “would be expelled from.”

[9:22]  ²² sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[10:1]  ²³ tn Grk “Truly, truly, I say to you.”

[10:1]  ²⁴ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ²⁵ tn Or “entrance.”

[10:32]  ²⁶ tn Grk “Jesus answered them.”

[10:32]  ²⁷ tn Or “good works.”

[11:15]  ²⁸ tn Grk “and I rejoice.”

[11:15]  ²⁹ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[12:24]  ³⁰ tn Grk “Truly, truly, I say to you.”

[12:24]  ³¹ tn Or “it remains only a single kernel.”

[12:24]  ³² tn Or “bears.”

[12:24]  ³³ tn Grk “much fruit.”

[12:28]  ³⁴ tn Or “from the sky” (see note on 1:32).

[12:28]  ³⁵ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ³⁶ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:38]  ³⁷ tn Or “message.”

[12:38]  ³⁸ tn Grk “who said.”

[12:38]  ³⁹ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ⁴⁰ sn A quotation from Isa 53:1.

[13:8]  ⁴¹ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ⁴² tn Grk “Jesus answered him.”

[13:8]  ⁴³ tn Or “you have no part in me.”

[13:20]  ⁴⁴ tn Grk “Truly, truly, I say to you.”

[13:20]  ⁴⁵ tn Or “receives,” and so throughout this verse.

[13:20]  ⁴⁶ sn The one who sent me refers to God.

[19:20]  ⁴⁷ 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]  ⁴⁸ tn Or “this inscription.”

[19:20]  ⁴⁹ tn Grk “in Hebrew.”

[19:26]  ⁵⁰ 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.

[19:27]  ⁵¹ tn Grk “from that very hour.”

[20:26]  ⁵² tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁵³ 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.