Yohanes 1:2

1:2 The Word ¹  was with God in the beginning.

Yohanes 4:30

4:30 So ²  they left the town and began coming ³  to him.

Yohanes 9:13

The Pharisees’ Reaction to the Healing

9:13 They brought the man who used to be blind ⁴  to the Pharisees. ⁵ 

Yohanes 14:18

14:18 “I will not abandon ⁶  you as orphans, ⁷  I will come to you. ⁸ 

Yohanes 20:10

Jesus’ Appearance to Mary Magdalene

20:10 So the disciples went back to their homes.

Yohanes 7:50

7:50 Nicodemus, who had gone to Jesus ⁹  before and who was one of the rulers, ¹⁰  said, ¹¹ 

Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ¹² 

Yohanes 20:12

20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet.

Yohanes 4:33

4:33 So the disciples began to say ¹³  to one another, “No one brought him anything ¹⁴  to eat, did they?” ¹⁵ 

Yohanes 4:49

4:49 “Sir,” the official said to him, “come down before my child dies.”

Yohanes 5:33

5:33 You have sent to John, ¹⁶  and he has testified to the truth.

Yohanes 5:40

5:40 but you are not willing to come to me so that you may have life.

Yohanes 6:28

6:28 So then they said to him, “What must we do to accomplish the deeds ¹⁷  God requires?” ¹⁸ 

Yohanes 6:34

6:34 So they said to him, “Sir, ¹⁹  give us this bread all the time!”

Yohanes 11:29

11:29 So when Mary ²⁰  heard this, she got up quickly and went to him.

Yohanes 12:32

12:32 And I, when I am lifted up from the earth, will draw all people ²¹  to myself.”

Yohanes 13:28

13:28 (Now none of those present at the table ²²  understood ²³  why Jesus ²⁴  said this to Judas. ²⁵ 

Yohanes 16:10

16:10 concerning righteousness, ²⁶  because ²⁷  I am going to the Father and you will see me no longer;

Yohanes 18:24

18:24 Then Annas sent him, still tied up, ²⁸  to Caiaphas the high priest. ²⁹ 

Yohanes 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ³⁰  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 6:5

6:5 Then Jesus, when he looked up ³¹  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

Yohanes 14:28

14:28 You heard me say to you, ³²  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ³³  that I am going to the Father, because the Father is greater than I am. ³⁴ 

Yohanes 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ³⁵  will not come to you, but if I go, I will send him to you.

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ³⁶  ‘In a little while you ³⁷  will not see me; again after a little while, you ³⁸  will see me,’ and, ‘because I am going to the Father’?” ³⁹ 

Yohanes 20:2

20:2 So she went running ⁴⁰  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

Yohanes 2:3

2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ⁴¹ 

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ⁴²  him to stay with them. ⁴³  He stayed there two days,

Yohanes 4:48

4:48 So Jesus said to him, “Unless you people ⁴⁴  see signs and wonders you will never believe!” ⁴⁵ 

Yohanes 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

Yohanes 7:33

7:33 Then Jesus said, “I will be with you for only a little while longer, ⁴⁶  and then ⁴⁷  I am going to the one who sent me.

Yohanes 8:57

8:57 Then the Judeans ⁴⁸  replied, ⁴⁹  “You are not yet fifty years old! ⁵⁰  Have ⁵¹  you seen Abraham?”

Yohanes 11:3

11:3 So the sisters sent a message ⁵²  to Jesus, ⁵³  “Lord, look, the one you love is sick.”

Yohanes 11:15

11:15 and I am glad ⁵⁴  for your sake that I was not there, so that you may believe. ⁵⁵  But let us go to him.”

Yohanes 11:19

11:19 so many of the Jewish people of the region ⁵⁶  had come to Martha and Mary to console them ⁵⁷  over the loss of their brother.) ⁵⁸ 

Yohanes 11:21

11:21 Martha ⁵⁹  said to Jesus, “Lord, if you had been here, my brother would not have died.

Yohanes 11:46

11:46 But some of them went to the Pharisees ⁶⁰  and reported to them ⁶¹  what Jesus had done.

Yohanes 13:6

13:6 Then he came to Simon Peter. Peter ⁶²  said to him, “Lord, are you going to wash ⁶³  my feet?”

Yohanes 16:5

16:5 But now I am going to the one who sent me, ⁶⁴  and not one of you is asking me, ‘Where are you going?’ ⁶⁵ 

Yohanes 18:13

18:13 They ⁶⁶  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ⁶⁷ 

Yohanes 18:29

18:29 So Pilate came outside to them and said, “What accusation ⁶⁸  do you bring against this man?” ⁶⁹ 

Yohanes 19:3

19:3 They ⁷⁰  came up to him again and again ⁷¹  and said, “Hail, king of the Jews!” ⁷²  And they struck him repeatedly ⁷³  in the face.

Yohanes 20:11

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

Yohanes 20:17

20:17 Jesus replied, ⁷⁴  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Yohanes 1:1

The Prologue to the Gospel

1:1 In the beginning ⁷⁵  was the Word, and the Word was with God, ⁷⁶  and the Word was fully God. ⁷⁷ 

Yohanes 1:29

1:29 On the next day John ⁷⁸  saw Jesus coming toward him and said, “Look, the Lamb of God ⁷⁹  who takes away the sin of the world!

Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ⁸⁰  “Look, a true Israelite in whom there is no deceit!” ⁸¹ 

Yohanes 3:20-21

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ⁸² 

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 ⁸³  water.” ⁸⁴ 

Yohanes 5:35

5:35 He was a lamp that was burning and shining, ⁸⁵  and you wanted to rejoice greatly for a short time ⁸⁶  in his light.

Yohanes 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ⁸⁷ 

Yohanes 6:17

6:17 got into a boat, and started to cross the lake ⁸⁸  to Capernaum. ⁸⁹  (It had already become dark, and Jesus had not yet come to them.) ⁹⁰ 

Yohanes 6:44-45

6:44 No one can come to me unless the Father who sent me draws him, ⁹¹  and I will raise him up at the last day. 6:45 It is written in the prophets, ‘And they will all be taught by God.’ ⁹²  Everyone who hears and learns from the Father ⁹³  comes to me.

Yohanes 6:52

6:52 Then the Jews who were hostile to Jesus ⁹⁴  began to argue with one another, ⁹⁵  “How can this man ⁹⁶  give us his flesh to eat?”

Yohanes 6:65

6:65 So Jesus added, ⁹⁷  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ⁹⁸ 

Yohanes 7:45

Lack of Belief

7:45 Then the officers ⁹⁹  returned ¹⁰⁰  to the chief priests and Pharisees, ¹⁰¹  who said to them, “Why didn’t you bring him back with you?” ¹⁰² 

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 ¹⁰³  them.

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ¹⁰⁴  who had believed him, “If you continue to follow my teaching, ¹⁰⁵  you are really ¹⁰⁶  my disciples

Yohanes 8:33

8:33 “We are descendants ¹⁰⁷  of Abraham,” they replied, ¹⁰⁸  “and have never been anyone’s slaves! How can you say, ¹⁰⁹  ‘You will become free’?”

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ¹¹⁰ 

Yohanes 10:41

10:41 Many ¹¹¹  came to him and began to say, “John ¹¹²  performed ¹¹³  no miraculous sign, but everything John said about this man ¹¹⁴  was true!”

Yohanes 11:45

The Response of the Jewish Leaders

11:45 Then many of the people, ¹¹⁵  who had come with Mary and had seen the things Jesus ¹¹⁶  did, believed in him.

Yohanes 12:19

12:19 Thus the Pharisees ¹¹⁷  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Yohanes 13:3

13:3 Because Jesus ¹¹⁸  knew that the Father had handed all things over to him, ¹¹⁹  and that he had come from God and was going back to God,

Yohanes 14:3

14:3 And if I go and make ready ¹²⁰  a place for you, I will come again and take you ¹²¹  to be with me, ¹²²  so that where I am you may be too.

Yohanes 14:6

14:6 Jesus replied, ¹²³  “I am the way, and the truth, and the life. ¹²⁴  No one comes to the Father except through me.

Yohanes 16:28

16:28 I came from the Father and entered into the world, but in turn, ¹²⁵  I am leaving the world and going back to the Father.” ¹²⁶ 

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 ¹²⁷  my joy completed ¹²⁸  in themselves.

Yohanes 19:39

19:39 Nicodemus, the man who had previously come to Jesus ¹²⁹  at night, ¹³⁰  accompanied Joseph, ¹³¹  carrying a mixture of myrrh and aloes ¹³²  weighing about seventy-five pounds. ¹³³ 

Yohanes 21:22

21:22 Jesus replied, ¹³⁴  “If I want him to live ¹³⁵  until I come back, ¹³⁶  what concern is that of yours? You follow me!”

Yohanes 1:19

The Testimony of John the Baptist

1:19 Now ¹³⁷  this was ¹³⁸  John’s ¹³⁹  testimony ¹⁴⁰  when the Jewish leaders ¹⁴¹  sent ¹⁴²  priests and Levites from Jerusalem ¹⁴³  to ask him, “Who are you?” ¹⁴⁴ 

Yohanes 1:42

1:42 Andrew brought Simon ¹⁴⁵  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ¹⁴⁶  You will be called Cephas” (which is translated Peter). ¹⁴⁷ 

Yohanes 3:4

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” ¹⁴⁸ 

Yohanes 4:35

4:35 Don’t you say, ¹⁴⁹  ‘There are four more months and then comes the harvest?’ I tell you, look up ¹⁵⁰  and see that the fields are already white ¹⁵¹  for harvest!

Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ¹⁵²  to come down and heal his son, who was about to die.

Yohanes 6:35

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. ¹⁵³ 

Yohanes 7:3

7:3 So Jesus’ brothers ¹⁵⁴  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ¹⁵⁵ 

Yohanes 7:35

7:35 Then the Jewish leaders ¹⁵⁶  said to one another, “Where is he ¹⁵⁷  going to go that we cannot find him? ¹⁵⁸  He is not going to go to the Jewish people dispersed ¹⁵⁹  among the Greeks and teach the Greeks, is he? ¹⁶⁰ 

Yohanes 7:37

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ¹⁶¹  Jesus stood up and shouted out, ¹⁶²  “If anyone is thirsty, let him come to me, and

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ¹⁶³  but to God’s glory, ¹⁶⁴  so that the Son of God may be glorified through it.” ¹⁶⁵ 

Yohanes 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

Yohanes 14:12

14:12 I tell you the solemn truth, ¹⁶⁶  the person who believes in me will perform ¹⁶⁷  the miraculous deeds ¹⁶⁸  that I am doing, ¹⁶⁹  and will perform ¹⁷⁰  greater deeds ¹⁷¹  than these, because I am going to the Father.

Yohanes 14:23

14:23 Jesus replied, ¹⁷²  “If anyone loves me, he will obey ¹⁷³  my word, and my Father will love him, and we will come to him and take up residence with him. ¹⁷⁴ 

Yohanes 17:11

17:11 I ¹⁷⁵  am no longer in the world, but ¹⁷⁶  they are in the world, and I am coming to you. Holy Father, keep them safe ¹⁷⁷  in your name ¹⁷⁸  that you have given me, so that they may be one just as we are one. ¹⁷⁹ 

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, ¹⁸⁰  and brought Peter inside.

Yohanes 18:38

18:38 Pilate asked, ¹⁸¹  “What is truth?” ¹⁸² 

When he had said this he went back outside to the Jewish leaders ¹⁸³  and announced, ¹⁸⁴  “I find no basis for an accusation ¹⁸⁵  against him.

Yohanes 3:2

3:2 came to Jesus ¹⁸⁶  at night ¹⁸⁷  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹⁸⁸  that you do unless God is with him.”

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁸⁹  had come to depart ¹⁹⁰  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁹¹ 

Yohanes 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ¹⁹²  to see who will get it.” ¹⁹³  This took place ¹⁹⁴  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ¹⁹⁵  So the soldiers did these things.

Yohanes 21:23

21:23 So the saying circulated ¹⁹⁶  among the brothers and sisters ¹⁹⁷  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ¹⁹⁸  until I come back, ¹⁹⁹  what concern is that of yours?”

[1:2]  ¹ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[4:30]  ² tn “So” is supplied for transitional smoothness in English.

[4:30]  ³ sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.

[9:13]  ⁴ tn Grk “who was formerly blind.”

[9:13]  ⁵ sn See the note on Pharisees in 1:24.

[14:18]  ⁶ tn Or “leave.”

[14:18]  ⁷ tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

[14:18]  ⁸ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

[7:50]  ⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ¹⁰ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ¹¹ tn Grk “said to them.”

[6:37]  ¹² tn Or “drive away”; Grk “cast out.”

[4:33]  ¹³ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ¹⁴ tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ¹⁵ 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 it is “did they?”).

[5:33]  ¹⁶ sn John refers to John the Baptist.

[6:28]  ¹⁷ tn Grk “the works.”

[6:28]  ¹⁸ tn Grk “What must we do to work the works of God?”

[6:34]  ¹⁹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).

[11:29]  ²⁰ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[12:32]  ²¹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[13:28]  ²² tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ²³ tn Or “knew.”

[13:28]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ²⁵ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[16:10]  ²⁶ tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).

[16:10]  ²⁷ tn Or “that.”

[18:24]  ²⁸ tn Or “still bound.”

[18:24]  ²⁹ sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.

[3:26]  ³⁰ tn “River” is not in the Greek text but is supplied for clarity.

[6:5]  ³¹ tn Grk “when he lifted up his eyes” (an idiom).

[14:28]  ³² tn Or “You have heard that I said to you.”

[14:28]  ³³ tn Or “you would rejoice.”

[14:28]  ³⁴ sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).

[16:7]  ³⁵ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[16:17]  ³⁶ tn Grk “What is this that he is saying to us.”

[16:17]  ³⁷ tn Grk “A little while, and you.”

[16:17]  ³⁸ tn Grk “and again a little while, and you.”

[16:17]  ³⁹ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[20:2]  ⁴⁰ tn Grk “So she ran and came.”

[2:3]  ⁴¹ 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.

[4:40]  ⁴² tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ⁴³ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[4:48]  ⁴⁴ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ⁴⁵ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[7:33]  ⁴⁶ tn Grk “Yet a little I am with you.”

[7:33]  ⁴⁷ tn The word “then” is not in the Greek text, but is implied.

[8:57]  ⁴⁸ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ⁴⁹ tn Grk “said to him.”

[8:57]  ⁵⁰ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ⁵¹ tn Grk “And have.”

[11:3]  ⁵² tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ⁵³ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:15]  ⁵⁴ tn Grk “and I rejoice.”

[11:15]  ⁵⁵ 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.

[11:19]  ⁵⁶ 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]  ⁵⁷ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ⁵⁸ 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.

[11:21]  ⁵⁹ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[11:46]  ⁶⁰ sn See the note on Pharisees in 1:24.

[11:46]  ⁶¹ tn Grk “told them.”

[13:6]  ⁶² tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ⁶³ tn Grk “do you wash” or “are you washing.”

[16:5]  ⁶⁴ sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.

[16:5]  ⁶⁵ sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.

[18:13]  ⁶⁶ tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ⁶⁷ sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.

[18:29]  ⁶⁸ tn Or “charge.”

[18:29]  ⁶⁹ 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.

[19:3]  ⁷⁰ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ⁷¹ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ⁷² tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ⁷³ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[20:17]  ⁷⁴ tn Grk “Jesus said to her.”

[1:1]  ⁷⁵ sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)

[1:1]  ⁷⁶ tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.

[1:1]  ⁷⁷ tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.

[1:1]  sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.

[1:29]  ⁷⁸ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁷⁹ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:47]  ⁸⁰ tn Grk “said about him.”

[1:47]  ⁸¹ tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[3:21]  ⁸² sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[4:15]  ⁸³ tn Grk “or come here to draw.”

[4:15]  ⁸⁴ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[5:35]  ⁸⁵ 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]  ⁸⁶ tn Grk “for an hour.”

[5:45]  ⁸⁷ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[6:17]  ⁸⁸ tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ⁸⁹ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ⁹⁰ sn This is a parenthetical note by the author.

[6:44]  ⁹¹ 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).

[6:45]  ⁹² sn A quotation from Isa 54:13.

[6:45]  ⁹³ tn Or “listens to the Father and learns.”

[6:52]  ⁹⁴ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  ⁹⁵ tn Grk “with one another, saying.”

[6:52]  ⁹⁶ tn Grk “this one,” “this person.”

[6:65]  ⁹⁷ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ⁹⁸ tn Grk “unless it has been permitted to him by the Father.”

[7:45]  ⁹⁹ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ¹⁰⁰ tn Grk “came.”

[7:45]  ¹⁰¹ sn See the note on Pharisees in 1:24.

[7:45]  ¹⁰² tn Grk “Why did you not bring him?” The words “back with you” are implied.

[8:2]  ¹⁰³ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:31]  ¹⁰⁴ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), 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; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ¹⁰⁵ tn Grk “If you continue in my word.”

[8:31]  ¹⁰⁶ tn Or “truly.”

[8:33]  ¹⁰⁷ tn Grk “We are the seed” (an idiom).

[8:33]  ¹⁰⁸ tn Grk “They answered to him.”

[8:33]  ¹⁰⁹ tn Or “How is it that you say.”

[10:35]  ¹¹⁰ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[10:41]  ¹¹¹ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ¹¹² sn John refers to John the Baptist.

[10:41]  ¹¹³ tn Grk “did.”

[10:41]  ¹¹⁴ tn Grk “this one.”

[11:45]  ¹¹⁵ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.

[11:45]  ¹¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:19]  ¹¹⁷ sn See the note on Pharisees in 1:24.

[13:3]  ¹¹⁸ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ¹¹⁹ tn Grk “had given all things into his hands.”

[14:3]  ¹²⁰ tn Or “prepare.”

[14:3]  ¹²¹ tn Or “bring you.”

[14:3]  ¹²² tn Grk “to myself.”

[14:6]  ¹²³ tn Grk “Jesus said to him.”

[14:6]  ¹²⁴ tn Or “I am the way, even the truth and the life.”

[16:28]  ¹²⁵ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ¹²⁶ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[17:13]  ¹²⁷ tn Grk “they may have.”

[17:13]  ¹²⁸ tn Or “fulfilled.”

[19:39]  ¹²⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ¹³⁰ sn See John 3:1-21.

[19:39]  ¹³¹ tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  ¹³² sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  ¹³³ 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.

[21:22]  ¹³⁴ tn Grk “Jesus said to him.”

[21:22]  ¹³⁵ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ¹³⁶ tn The word “back” is supplied to clarify the meaning.

[1:19]  ¹³⁷ 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]  ¹³⁸ tn Grk “is.”

[1:19]  ¹³⁹ sn John’s refers to John the Baptist.

[1:19]  ¹⁴⁰ 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]  ¹⁴¹ 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]  ¹⁴² 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]  ¹⁴³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ¹⁴⁴ 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.

[1:42]  ¹⁴⁵ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ¹⁴⁶ tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ¹⁴⁷ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[3:4]  ¹⁴⁸ tn The grammatical structure of the question in Greek presupposes a negative reply.

[4:35]  ¹⁴⁹ tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  ¹⁵⁰ tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  ¹⁵¹ tn That is, “ripe.”

[4:47]  ¹⁵² tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[6:35]  ¹⁵³ tn Grk “the one who believes in me will not possibly thirst, ever.”

[6:35]  sn The one who believes in me will never be thirsty. Note the parallelism between “coming to Jesus” in the first part of v. 35 and “believing in Jesus” in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17-21).

[7:3]  ¹⁵⁴ 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]  ¹⁵⁵ 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.

[7:35]  ¹⁵⁶ 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 is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ¹⁵⁷ tn Grk “this one.”

[7:35]  ¹⁵⁸ tn Grk “will not find him.”

[7:35]  ¹⁵⁹ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ¹⁶⁰ 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 “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[7:37]  ¹⁶¹ sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ¹⁶² tn Grk “Jesus stood up and cried out, saying.”

[11:4]  ¹⁶³ tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ¹⁶⁴ tn Or “to God’s praise.”

[11:4]  ¹⁶⁵ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[14:12]  ¹⁶⁶ tn Grk “Truly, truly, I say to you.”

[14:12]  ¹⁶⁷ tn Or “will do.”

[14:12]  ¹⁶⁸ tn Grk “the works.”

[14:12]  ¹⁶⁹ tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ¹⁷⁰ tn Or “will do.”

[14:12]  ¹⁷¹ tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[14:23]  ¹⁷² tn Grk “answered and said to him.”

[14:23]  ¹⁷³ tn Or “will keep.”

[14:23]  ¹⁷⁴ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[17:11]  ¹⁷⁵ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁷⁶ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹⁷⁷ tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁷⁸ tn Or “by your name.”

[17:11]  ¹⁷⁹ tn The second repetition of “one” is implied, and is supplied here for clarity.

[18:16]  ¹⁸⁰ 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.

[18:38]  ¹⁸¹ tn Grk “Pilate said.”

[18:38]  ¹⁸² sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ¹⁸³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ¹⁸⁴ tn Grk “said to them.”

[18:38]  ¹⁸⁵ tn Grk “find no cause.”

[3:2]  ¹⁸⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹⁸⁷ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹⁸⁸ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[13:1]  ¹⁸⁹ tn Grk “his hour.”

[13:1]  ¹⁹⁰ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁹¹ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[19:24]  ¹⁹² tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ¹⁹³ tn Grk “to see whose it will be.”

[19:24]  ¹⁹⁴ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ¹⁹⁵ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:24]  sn A quotation from Ps 22:18.

[21:23]  ¹⁹⁶ tn Grk “went out.”

[21:23]  ¹⁹⁷ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ¹⁹⁸ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ¹⁹⁹ tn The word “back” is supplied to clarify the meaning.