Yohanes 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ¹  because he existed before me.’

Yohanes 1:32

1:32 Then ²  John testified, ³  “I saw the Spirit descending like a dove ⁴  from heaven, ⁵  and it remained on him. ⁶ 

Yohanes 3:28

3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ⁷  but rather, ‘I have been sent before him.’

Yohanes 4:5

4:5 Now he came to a Samaritan town ⁸  called Sychar, ⁹  near the plot of land that Jacob had given to his son Joseph. ¹⁰ 

Yohanes 4:35

4:35 Don’t you say, ¹¹  ‘There are four more months and then comes the harvest?’ I tell you, look up ¹²  and see that the fields are already white ¹³  for harvest!

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ¹⁴  lest anything worse happen to you.”

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. ¹⁵ 

Yohanes 6:58

6:58 This ¹⁶  is the bread that came down from heaven; it is not like the bread your ancestors ¹⁷  ate, but then later died. ¹⁸  The one who eats ¹⁹  this bread will live forever.”

Yohanes 7:17

7:17 If anyone wants to do God’s will, ²⁰  he will know about my teaching, whether it is from God or whether I speak from my own authority. ²¹ 

Yohanes 7:23

7:23 But if a male child ²²  is circumcised ²³  on the Sabbath so that the law of Moses is not broken, ²⁴  why are you angry with me because I made a man completely well ²⁵  on the Sabbath?

Yohanes 8:26

8:26 I have many things to say and to judge ²⁶  about you, but the Father ²⁷  who sent me is truthful, ²⁸  and the things I have heard from him I speak to the world.” ²⁹ 

Yohanes 9:3

9:3 Jesus answered, “Neither this man ³⁰  nor his parents sinned, but he was born blind so that ³¹  the acts ³²  of God may be revealed ³³  through what happens to him. ³⁴ 

Yohanes 9:9

9:9 Some people said, ³⁵  “This is the man!” ³⁶  while others said, “No, but he looks like him.” ³⁷  The man himself ³⁸  kept insisting, “I am the one!” ³⁹ 

Yohanes 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ⁴⁰  For the Jewish leaders had already agreed that anyone who confessed Jesus ⁴¹  to be the Christ ⁴²  would be put out ⁴³  of the synagogue. ⁴⁴ 

Yohanes 10:12

10:12 The hired hand, ⁴⁵  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ⁴⁶  the sheep and runs away. ⁴⁷  So the wolf attacks ⁴⁸  the sheep and scatters them.

Yohanes 11:56

11:56 Thus they were looking for Jesus, ⁴⁹  and saying to one another as they stood in the temple courts, ⁵⁰  “What do you think? That he won’t come to the feast?”

Yohanes 12:6

12:6 (Now Judas ⁵¹  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ⁵²  he used to steal what was put into it.) ⁵³ 

Yohanes 12:34

12:34 Then the crowd responded, ⁵⁴  “We have heard from the law that the Christ ⁵⁵  will remain forever. ⁵⁶  How ⁵⁷  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 18:22

18:22 When Jesus ⁵⁸  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ⁵⁹  “Is that the way you answer the high priest?”

[1:30]  ¹ tn Or “has a higher rank than I.”

[1:32]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:32]  ³ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ⁴ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:32]  ⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ⁶ sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

[3:28]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:28]  sn See the note on Christ in 1:20.

[4:5]  ⁸ tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ⁹ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ¹⁰ sn Perhaps referred to in Gen 48:22.

[4:35]  ¹¹ tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  ¹² tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  ¹³ tn That is, “ripe.”

[5:14]  ¹⁴ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[5:45]  ¹⁵ 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.

[6:58]  ¹⁶ tn Or “This one.”

[6:58]  ¹⁷ tn Or “forefathers”; Grk “fathers.”

[6:58]  ¹⁸ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ¹⁹ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[7:17]  ²⁰ tn Grk “his will.”

[7:17]  ²¹ tn Grk “or whether I speak from myself.”

[7:23]  ²² tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ²³ tn Grk “receives circumcision.”

[7:23]  ²⁴ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ²⁵ tn Or “made an entire man well.”

[8:26]  ²⁶ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ²⁷ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ²⁸ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ²⁹ tn Grk “and what things I have heard from him, these things I speak to the world.”

[9:3]  ³⁰ tn Grk “this one.”

[9:3]  ³¹ tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ³² tn Or “deeds”; Grk “works.”

[9:3]  ³³ tn Or “manifested,” “brought to light.”

[9:3]  ³⁴ tn Grk “in him.”

[9:9]  ³⁵ tn Grk “Others were saying.”

[9:9]  ³⁶ tn Grk “This is the one.”

[9:9]  ³⁷ tn Grk “No, but he is like him.”

[9:9]  ³⁸ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ³⁹ tn Grk “I am he.”

[9:22]  ⁴⁰ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ⁴¹ tn Grk “confessed him.”

[9:22]  ⁴² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

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

[9:22]  ⁴³ tn Or “would be expelled from.”

[9:22]  ⁴⁴ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[10:12]  ⁴⁵ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ⁴⁶ tn Grk “leaves.”

[10:12]  ⁴⁷ tn Or “flees.”

[10:12]  ⁴⁸ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[11:56]  ⁴⁹ tn Grk “they were seeking Jesus.”

[11:56]  ⁵⁰ tn Grk “in the temple.”

[12:6]  ⁵¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ⁵² tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ⁵³ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[12:34]  ⁵⁴ tn Grk “Then the crowd answered him.”

[12:34]  ⁵⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ⁵⁶ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ⁵⁷ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[18:22]  ⁵⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ⁵⁹ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.