Yohanes 1:32

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

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ⁶  my Father’s house a marketplace!” ⁷ 

Yohanes 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ⁸  really is the Savior of the world.” ⁹ 

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 7:31

7:31 Yet many of the crowd ¹⁰  believed in him and said, “Whenever the Christ ¹¹  comes, he won’t perform more miraculous signs than this man did, will he?” ¹² 

Yohanes 9:15

9:15 So the Pharisees asked him again how he had gained his sight. ¹³  He replied, ¹⁴  “He put mud ¹⁵  on my eyes and I washed, and now ¹⁶  I am able to see.”

Yohanes 9:30

9:30 The man replied, ¹⁷  “This is a remarkable thing, ¹⁸  that you don’t know where he comes from, and yet he caused me to see! ¹⁹ 

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ²⁰  the one who does not enter the sheepfold ²¹  by the door, ²²  but climbs in some other way, is a thief and a robber.

Yohanes 11:28

11:28 And when she had said this, Martha ²³  went and called her sister Mary, saying privately, ²⁴  “The Teacher is here and is asking for you.” ²⁵ 

Yohanes 12:13

12:13 So they took branches of palm trees ²⁶  and went out to meet him. They began to shout, ²⁷  “Hosanna! ²⁸  Blessed is the one who comes in the name of the Lord! ²⁹  Blessed is ³⁰  the king of Israel!”

Yohanes 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ³¹ 

Yohanes 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ³²  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ³³  against him.”

Yohanes 20:20

20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ³⁴ 

[1:32]  ¹ 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]  ² tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ³ 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]  ⁴ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ⁵ 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.”

[2:16]  ⁶ tn Or (perhaps) “Stop making.”

[2:16]  ⁷ 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.

[4:42]  ⁸ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ⁹ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[7:31]  ¹⁰ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ¹¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  sn See the note on Christ in 1:20.

[7:31]  ¹² 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 “will he?”).

[9:15]  ¹³ tn Or “how he had become able to see.”

[9:15]  sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).

[9:15]  ¹⁴ tn Grk “And he said to them.”

[9:15]  ¹⁵ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ¹⁶ tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).

[9:30]  ¹⁷ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ¹⁸ tn Grk “For in this is a remarkable thing.”

[9:30]  ¹⁹ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[10:1]  ²⁰ tn Grk “Truly, truly, I say to you.”

[10:1]  ²¹ 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]  ²² tn Or “entrance.”

[11:28]  ²³ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ²⁴ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ²⁵ tn Grk “is calling you.”

[12:13]  ²⁶ 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]  ²⁷ 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]  ²⁸ 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]  ²⁹ sn A quotation from Ps 118:25-26.

[12:13]  ³⁰ 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).

[13:5]  ³¹ tn Grk “with the towel with which he was girded.”

[19:4]  ³² tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ³³ tn Or “find no basis for an accusation”; Grk “find no cause.”

[20:20]  ³⁴ sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.