Yohanes 1:19

The Testimony of John the Baptist

1:19 Now ¹  this was ²  John’s ³  testimony ⁴  when the Jewish leaders ⁵  sent ⁶  priests and Levites from Jerusalem ⁷  to ask him, “Who are you?” ⁸ 

Yohanes 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ⁹  and the saying ¹⁰  that Jesus had spoken.

Yohanes 4:23

4:23 But a time ¹¹  is coming – and now is here ¹²  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹³  such people to be ¹⁴  his worshipers. ¹⁵ 

Yohanes 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ¹⁶  at the feast ¹⁷  (for they themselves had gone to the feast). ¹⁸ 

Yohanes 5:25

5:25 I tell you the solemn truth, ¹⁹  a time ²⁰  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 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ²¹  and came to Capernaum ²²  looking for Jesus.

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ²³  but when Jesus was glorified, ²⁴  then they remembered that these things were written about him and that these things had happened ²⁵  to him.) ²⁶ 

Yohanes 13:12

13:12 So when Jesus ²⁷  had washed their feet and put his outer clothing back on, he took his place at the table ²⁸  again and said to them, “Do you understand ²⁹  what I have done for you?

Yohanes 17:12

17:12 When I was with them I kept them safe ³⁰  and watched over them ³¹  in your name ³²  that you have given me. Not one ³³  of them was lost except the one destined for destruction, ³⁴  so that the scripture could be fulfilled. ³⁵ 

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ³⁶  him! Crucify him!” ³⁷  Pilate said, ³⁸  “You take him and crucify him! ³⁹  Certainly ⁴⁰  I find no reason for an accusation ⁴¹  against him!”

Yohanes 19:23

19:23 Now when the soldiers crucified ⁴²  Jesus, they took his clothes and made four shares, one for each soldier, ⁴³  and the tunic ⁴⁴  remained. (Now the tunic ⁴⁵  was seamless, woven from top to bottom as a single piece.) ⁴⁶ 

Yohanes 21:18

21:18 I tell you the solemn truth, ⁴⁷  when you were young, you tied your clothes around you ⁴⁸  and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up ⁴⁹  and bring you where you do not want to go.”

[1:19]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:19]  ² tn Grk “is.”

[1:19]  ³ sn John’s refers to John the Baptist.

[1:19]  ⁴ tn Or “witness.”

[1:19]  sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).

[1:19]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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 authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[1:19]  ⁶ tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892^c al it) or after “Levites” (Ì^{66c vid} A Θ Ψ Ë¹³ 579 al lat), while the earliest mss as well as the majority of mss (Ì^66*,75 א C³ L W^s ˹ Ï) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

[1:19]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ⁸ sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.

[2:22]  ⁹ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ¹⁰ tn Or “statement”; Grk “word.”

[4:23]  ¹¹ tn Grk “an hour.”

[4:23]  ¹² tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹³ sn See also John 4:27.

[4:23]  ¹⁴ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ¹⁵ 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.

[4:45]  ¹⁶ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:45]  ¹⁷ sn See John 2:23-25.

[4:45]  ¹⁸ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[5:25]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[5:25]  ²⁰ tn Grk “an hour.”

[6:24]  ²¹ tn Or “embarked in the boats.”

[6:24]  ²² map For location see Map1 D2; Map2 C3; Map3 B2.

[12:16]  ²³ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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).

[13:12]  ²⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ²⁸ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ²⁹ tn Grk “Do you know.”

[17:12]  ³⁰ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ³¹ tn Grk “and guarded them.”

[17:12]  ³² tn Or “by your name.”

[17:12]  ³³ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ³⁴ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ³⁵ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[19:6]  ³⁶ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ³⁷ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ³⁸ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ³⁹ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁴⁰ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁴¹ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:23]  ⁴² sn See the note on Crucify in 19:6.

[19:23]  ⁴³ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ⁴⁴ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ⁴⁵ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ⁴⁶ sn This is a parenthetical note by the author.

[21:18]  ⁴⁷ tn Grk “Truly, truly, I say to you.”

[21:18]  ⁴⁸ tn Or “you girded yourself.”

[21:18]  ⁴⁹ tn Grk “others will gird you.”