Yohanes 1:17

1:17 For the law was given through Moses, but ¹  grace and truth came about through Jesus Christ.

Yohanes 1:41

1:41 He first ²  found his own brother Simon and told him, “We have found the Messiah!” ³  (which is translated Christ). ⁴ 

Yohanes 2:3

2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ⁵ 

Yohanes 3:10

3:10 Jesus answered, ⁶  “Are you the teacher of Israel and yet you don’t understand these things? ⁷ 

Yohanes 3:27

3:27 John replied, ⁸  “No one can receive anything unless it has been given to him from heaven.

Yohanes 4:17

4:17 The woman replied, ⁹  “I have no husband.” Jesus said to her, “Right you are when you said, ¹⁰  ‘I have no husband,’ ¹¹ 

Yohanes 5:35

5:35 He was a lamp that was burning and shining, ¹²  and you wanted to rejoice greatly for a short time ¹³  in his light.

Yohanes 7:15

7:15 Then the Jewish leaders ¹⁴  were astonished ¹⁵  and said, “How does this man know so much when he has never had formal instruction?” ¹⁶ 

Yohanes 7:21

7:21 Jesus replied, ¹⁷  “I performed one miracle ¹⁸  and you are all amazed. ¹⁹ 

Yohanes 9:19

9:19 They asked the parents, ²⁰  “Is this your son, whom you say ²¹  was born blind? Then how does he now see?”

Yohanes 11:1

The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. ²² 

Yohanes 11:19

11:19 so many of the Jewish people of the region ²³  had come to Martha and Mary to console them ²⁴  over the loss of their brother.) ²⁵ 

Yohanes 11:38

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ²⁶  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ²⁷ 

Yohanes 11:46

11:46 But some of them went to the Pharisees ²⁸  and reported to them ²⁹  what Jesus had done.

Yohanes 12:22

12:22 Philip went and told Andrew, and they both ³⁰  went and told Jesus.

Yohanes 15:8

15:8 My Father is honored ³¹  by this, that ³²  you bear ³³  much fruit and show that you are ³⁴  my disciples.

Yohanes 16:27

16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. ³⁵ 

Yohanes 17:4

17:4 I glorified you on earth by completing ³⁶  the work you gave me to do. ³⁷ 

Yohanes 18:29

18:29 So Pilate came outside to them and said, “What accusation ³⁸  do you bring against this man?” ³⁹ 

Yohanes 19:5

19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. ⁴⁰  Pilate ⁴¹  said to them, “Look, here is the man!” ⁴² 

[1:17]  ¹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[1:41]  ² tc Most witnesses (א* L W^s Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì^66,75 א² A B Θ Ψ 083 Ë^1,13 892 al lat.

[1:41]  ³ sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.

[1:41]  ⁴ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[1:41]  sn This is a parenthetical note by the author. See the note on Christ in 1:20.

[2:3]  ⁵ tn The word “left” is not in the Greek text but is implied.

[2:3]  sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.

[3:10]  ⁶ tn Grk “Jesus answered and said to him.”

[3:10]  ⁷ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[3:27]  ⁸ tn Grk “answered and said.”

[4:17]  ⁹ tn Grk “answered and said to him.”

[4:17]  ¹⁰ tn Grk “Well have you said.”

[4:17]  ¹¹ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[5:35]  ¹² sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ¹³ tn Grk “for an hour.”

[7:15]  ¹⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:15]  ¹⁵ tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.

[7:15]  ¹⁶ tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).

[7:15]  sn He has never had formal instruction. Ironically when the Jewish leaders came face to face with the Word become flesh – the preexistent Logos, creator of the universe and divine Wisdom personified – they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.

[7:21]  ¹⁷ tn Grk “Jesus answered and said to them.”

[7:21]  ¹⁸ tn Grk “I did one deed.”

[7:21]  ¹⁹ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[9:19]  ²⁰ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ²¹ tn The Greek pronoun and verb are both plural (both parents are addressed).

[11:1]  ²² tn Grk “from Bethany, the village of Mary and her sister Martha.”

[11:19]  ²³ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ²⁴ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ²⁵ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:19]  sn This is a parenthetical note by the author.

[11:38]  ²⁶ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ²⁷ sn This is a parenthetical note by the author.

[11:46]  ²⁸ sn See the note on Pharisees in 1:24.

[11:46]  ²⁹ tn Grk “told them.”

[12:22]  ³⁰ tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.

[15:8]  ³¹ tn Grk “glorified.”

[15:8]  ³² tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ³³ tn Or “yield.”

[15:8]  ³⁴ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[16:27]  ³⁵ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).

[17:4]  ³⁶ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ³⁷ tn Grk “the work that you gave to me so that I may do it.”

[18:29]  ³⁸ tn Or “charge.”

[18:29]  ³⁹ sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.

[19:5]  ⁴⁰ sn See the note on the purple robe in 19:2.

[19:5]  ⁴¹ tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.

[19:5]  ⁴² sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.