Yohanes 1:18

1:18 No one has ever seen God. The only one, ¹  himself God, who is in closest fellowship with ²  the Father, has made God ³  known. ⁴ 

Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ⁵  in Cana ⁶  of Galilee. In this way he revealed ⁷  his glory, and his disciples believed in him. ⁸ 

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ⁹  my Father’s house a marketplace!” ¹⁰ 

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ¹¹  was in Jerusalem ¹²  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ¹³ 

Yohanes 3:5

3:5 Jesus answered, “I tell you the solemn truth, ¹⁴  unless a person is born of water and spirit, ¹⁵  he cannot enter the kingdom of God.

Yohanes 4:5

4:5 Now he came to a Samaritan town ¹⁶  called Sychar, ¹⁷  near the plot of land that Jacob had given to his son Joseph. ¹⁸ 

Yohanes 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ¹⁹  water.” ²⁰ 

Yohanes 5:10

5:10 So the Jewish leaders ²¹  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ²² 

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ²³  Jesus traveled throughout Galilee. ²⁴  He ²⁵  stayed out of Judea ²⁶  because the Jewish leaders ²⁷  wanted ²⁸  to kill him.

Yohanes 7:3

7:3 So Jesus’ brothers ²⁹  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ³⁰ 

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ³¹  and they are saying nothing to him. ³²  Do the rulers really know that this man ³³  is the Christ? ³⁴ 

Yohanes 7:52

7:52 They replied, ³⁵  “You aren’t from Galilee too, are you? ³⁶  Investigate carefully and you will see that no prophet ³⁷  comes from Galilee!”

Yohanes 8:20

8:20 (Jesus ³⁸  spoke these words near the offering box ³⁹  while he was teaching in the temple courts. ⁴⁰  No one seized him because his time ⁴¹  had not yet come.) ⁴² 

Yohanes 8:23

8:23 Jesus replied, ⁴³  “You people ⁴⁴  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 8:41

8:41 You people ⁴⁵  are doing the deeds of your father.”

Then ⁴⁶  they said to Jesus, ⁴⁷  “We were not born as a result of immorality! ⁴⁸  We have only one Father, God himself.”

Yohanes 9:7

9:7 and said to him, “Go wash in the pool of Siloam” ⁴⁹  (which is translated “sent”). ⁵⁰  So the blind man ⁵¹  went away and washed, and came back seeing.

Yohanes 9:30

9:30 The man replied, ⁵²  “This is a remarkable thing, ⁵³  that you don’t know where he comes from, and yet he caused me to see! ⁵⁴ 

Yohanes 9:41--10:1

9:41 Jesus replied, ⁵⁵  “If you were blind, you would not be guilty of sin, ⁵⁶  but now because you claim that you can see, ⁵⁷  your guilt ⁵⁸  remains.” ⁵⁹ 

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁶⁰  the one who does not enter the sheepfold ⁶¹  by the door, ⁶²  but climbs in some other way, is a thief and a robber.

Yohanes 10:28-29

10:28 I give ⁶³  them eternal life, and they will never perish; ⁶⁴  no one will snatch ⁶⁵  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ⁶⁶  and no one can snatch ⁶⁷  them from my Father’s hand.

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ⁶⁸  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

Yohanes 11:11

11:11 After he said this, he added, ⁶⁹  “Our friend Lazarus has fallen asleep. ⁷⁰  But I am going there to awaken him.”

Yohanes 11:39

11:39 Jesus said, “Take away the stone.” ⁷¹  Martha, the sister of the deceased, ⁷²  replied, “Lord, by this time the body will have a bad smell, ⁷³  because he has been buried ⁷⁴  four days.” ⁷⁵ 

Yohanes 11:48

11:48 If we allow him to go on in this way, ⁷⁶  everyone will believe in him, and the Romans will come and take away our sanctuary ⁷⁷  and our nation.”

Yohanes 12:13

12:13 So they took branches of palm trees ⁷⁸  and went out to meet him. They began to shout, ⁷⁹  “Hosanna! ⁸⁰  Blessed is the one who comes in the name of the Lord! ⁸¹  Blessed is ⁸²  the king of Israel!”

Yohanes 12:24

12:24 I tell you the solemn truth, ⁸³  unless a kernel of wheat falls into the ground and dies, it remains by itself alone. ⁸⁴  But if it dies, it produces ⁸⁵  much grain. ⁸⁶ 

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ⁸⁷  said that it had thundered. Others said that an angel had spoken to him. ⁸⁸ 

Yohanes 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

Yohanes 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ⁸⁹  or to give something to the poor.) ⁹⁰ 

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, ⁹¹  believe because of the miraculous deeds ⁹²  themselves.

Yohanes 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ⁹³  But they no longer have any excuse for their sin.

Yohanes 16:20

16:20 I tell you the solemn truth, ⁹⁴  you will weep ⁹⁵  and wail, ⁹⁶  but the world will rejoice; you will be sad, ⁹⁷  but your sadness will turn into ⁹⁸  joy.

Yohanes 16:30

16:30 Now we know that you know everything ⁹⁹  and do not need anyone ¹⁰⁰  to ask you anything. ¹⁰¹  Because of this ¹⁰²  we believe that you have come from God.”

Yohanes 17:9

17:9 I am praying ¹⁰³  on behalf of them. I am not praying ¹⁰⁴  on behalf of the world, but on behalf of those you have given me, because they belong to you. ¹⁰⁵ 

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ¹⁰⁶  my joy completed ¹⁰⁷  in themselves.

Yohanes 19:7

19:7 The Jewish leaders ¹⁰⁸  replied, ¹⁰⁹  “We have a law, ¹¹⁰  and according to our law he ought to die, because he claimed to be the Son of God!” ¹¹¹ 

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ¹¹²  So they threw the net, ¹¹³  and were not able to pull it in because of the large number of fish.

[1:18]  ¹ tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.

[1:18]  ² tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).

[1:18]  ³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ⁴ sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”

[2:11]  ⁵ 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]  ⁶ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ⁷ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁸ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[2:16]  ⁹ tn Or (perhaps) “Stop making.”

[2:16]  ¹⁰ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[2:23]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ¹³ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[3:5]  ¹⁴ tn Grk “Truly, truly, I say to you.”

[3:5]  ¹⁵ 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.

[4:5]  ¹⁶ tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ¹⁷ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ¹⁸ sn Perhaps referred to in Gen 48:22.

[4:15]  ¹⁹ tn Grk “or come here to draw.”

[4:15]  ²⁰ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[5:10]  ²¹ 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. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ²² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[7:1]  ²³ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ²⁴ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ²⁵ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ²⁶ tn Grk “he did not want to travel around in Judea.”

[7:1]  ²⁷ 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ²⁸ tn Grk “were seeking.”

[7:3]  ²⁹ tn Grk “his brothers.”

[7:3]  sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.

[7:3]  ³⁰ tn Grk “your deeds that you are doing.”

[7:3]  sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.

[7:26]  ³¹ tn Or “speaking openly.”

[7:26]  ³² 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]  ³³ tn Grk “this one.”

[7:26]  ³⁴ 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.

[7:52]  ³⁵ tn Grk “They answered and said to him.”

[7:52]  ³⁶ 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?”).

[7:52]  ³⁷ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[8:20]  ³⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ³⁹ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ⁴⁰ tn Grk “the temple.”

[8:20]  ⁴¹ tn Grk “his hour.”

[8:20]  ⁴² sn This is a parenthetical note by the author.

[8:23]  ⁴³ tn Grk “And he said to them.”

[8:23]  ⁴⁴ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁴⁵ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁴⁶ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ⁴⁷ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁴⁸ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[9:7]  ⁴⁹ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ⁵⁰ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ⁵¹ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[9:30]  ⁵² tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ⁵³ tn Grk “For in this is a remarkable thing.”

[9:30]  ⁵⁴ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[9:41]  ⁵⁵ tn Grk “Jesus said to them.”

[9:41]  ⁵⁶ tn Grk “you would not have sin.”

[9:41]  ⁵⁷ tn Grk “now because you say, ‘We see…’”

[9:41]  ⁵⁸ tn Or “your sin.”

[9:41]  ⁵⁹ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

[10:1]  ⁶⁰ tn Grk “Truly, truly, I say to you.”

[10:1]  ⁶¹ 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]  ⁶² tn Or “entrance.”

[10:28]  ⁶³ tn Grk “And I give.”

[10:28]  ⁶⁴ tn Or “will never die” or “will never be lost.”

[10:28]  ⁶⁵ tn Or “no one will seize.”

[10:29]  ⁶⁶ tn Or “is superior to all.”

[10:29]  ⁶⁷ tn Or “no one can seize.”

[10:36]  ⁶⁸ tn Or “dedicated.”

[11:11]  ⁶⁹ tn Grk “He said these things, and after this he said to them.”

[11:11]  ⁷⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[11:39]  ⁷¹ tn Or “Remove the stone.”

[11:39]  ⁷² tn Grk “the sister of the one who had died.”

[11:39]  ⁷³ tn Grk “already he stinks.”

[11:39]  ⁷⁴ tn Or “been there” (in the tomb – see John 11:17).

[11:39]  ⁷⁵ sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.

[11:48]  ⁷⁶ tn Grk “If we let him do thus.”

[11:48]  ⁷⁷ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[12:13]  ⁷⁸ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ⁷⁹ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ⁸⁰ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ⁸¹ sn A quotation from Ps 118:25-26.

[12:13]  ⁸² tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[12:24]  ⁸³ tn Grk “Truly, truly, I say to you.”

[12:24]  ⁸⁴ tn Or “it remains only a single kernel.”

[12:24]  ⁸⁵ tn Or “bears.”

[12:24]  ⁸⁶ tn Grk “much fruit.”

[12:29]  ⁸⁷ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ⁸⁸ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[13:29]  ⁸⁹ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ⁹⁰ sn This is a parenthetical note by the author.

[14:11]  ⁹¹ 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]  ⁹² 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.

[15:22]  ⁹³ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[16:20]  ⁹⁴ tn Grk “Truly, truly, I say to you.”

[16:20]  ⁹⁵ tn Or “wail,” “cry.”

[16:20]  ⁹⁶ tn Or “lament.”

[16:20]  ⁹⁷ tn Or “sorrowful.”

[16:20]  ⁹⁸ tn Grk “will become.”

[16:30]  ⁹⁹ tn Grk “all things.”

[16:30]  ¹⁰⁰ tn Grk “and have no need of anyone.”

[16:30]  ¹⁰¹ 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]  ¹⁰² tn Or “By this.”

[17:9]  ¹⁰³ tn Grk “I am asking.”

[17:9]  ¹⁰⁴ tn Grk “I am not asking.”

[17:9]  ¹⁰⁵ tn Or “because they are yours.”

[17:13]  ¹⁰⁶ tn Grk “they may have.”

[17:13]  ¹⁰⁷ tn Or “fulfilled.”

[19:7]  ¹⁰⁸ 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 leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ¹⁰⁹ tn Grk “answered him.”

[19:7]  ¹¹⁰ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ¹¹¹ tn Grk “because he made himself out to be the Son of God.”

[21:6]  ¹¹² tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ¹¹³ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.