Yohanes 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

Yohanes 2:9

2:9 When ¹  the head steward tasted the water that had been turned to wine, not knowing where it came from ²  (though the servants who had drawn the water knew), he ³  called the bridegroom

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 ⁴  at the feast ⁵  (for they themselves had gone to the feast). ⁶ 

Yohanes 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ⁷  because Jesus was not yet glorified.) ⁸ 

Yohanes 8:42

8:42 Jesus replied, ⁹  “If God were your Father, you would love me, for I have come from God and am now here. ¹⁰  I ¹¹  have not come on my own initiative, ¹²  but he ¹³  sent me.

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ¹⁴  and a cloth wrapped around his face. ¹⁵  Jesus said to them, “Unwrap him ¹⁶  and let him go.”

Yohanes 14:28

14:28 You heard me say to you, ¹⁷  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ¹⁸  that I am going to the Father, because the Father is greater than I am. ¹⁹ 

Yohanes 15:19

15:19 If you belonged to the world, ²⁰  the world would love you as its own. ²¹  However, because you do not belong to the world, ²²  but I chose you out of the world, for this reason ²³  the world hates you. ²⁴ 

Yohanes 15:24

15:24 If I had not performed ²⁵  among them the miraculous deeds ²⁶  that no one else did, they would not be guilty of sin. ²⁷  But now they have seen the deeds ²⁸  and have hated both me and my Father. ²⁹ 

Yohanes 18:18

18:18 (Now the slaves ³⁰  and the guards ³¹  were standing around a charcoal fire they had made, warming themselves because it was cold. ³²  Peter also was standing with them, warming himself.) ³³ 

Yohanes 18:38

18:38 Pilate asked, ³⁴  “What is truth?” ³⁵ 

When he had said this he went back outside to the Jewish leaders ³⁶  and announced, ³⁷  “I find no basis for an accusation ³⁸  against him.

Yohanes 19:11

19:11 Jesus replied, “You would have no authority ³⁹  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ⁴⁰  is guilty of greater sin.” ⁴¹ 

Yohanes 21:23

21:23 So the saying circulated ⁴²  among the brothers and sisters ⁴³  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 ⁴⁴  until I come back, ⁴⁵  what concern is that of yours?”

[2:9]  ¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ² tn Grk “and he did not know where it came from.”

[2:9]  ³ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.

[4:45]  ⁴ 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]  ⁵ sn See John 2:23-25.

[4:45]  ⁶ 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.

[7:39]  ⁷ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ⁸ sn This is a parenthetical note by the author.

[8:42]  ⁹ tn Grk “Jesus said to them.”

[8:42]  ¹⁰ tn Or “I came from God and have arrived.”

[8:42]  ¹¹ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ¹² tn Grk “from myself.”

[8:42]  ¹³ tn Grk “that one” (referring to God).

[11:44]  ¹⁴ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ¹⁵ tn Grk “and his face tied around with cloth.”

[11:44]  ¹⁶ tn Grk “Loose him.”

[14:28]  ¹⁷ tn Or “You have heard that I said to you.”

[14:28]  ¹⁸ tn Or “you would rejoice.”

[14:28]  ¹⁹ 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).

[15:19]  ²⁰ tn Grk “if you were of the world.”

[15:19]  ²¹ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ²² tn Grk “because you are not of the world.”

[15:19]  ²³ tn Or “world, therefore.”

[15:19]  ²⁴ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:24]  ²⁵ tn Or “If I had not done.”

[15:24]  ²⁶ tn Grk “the works.”

[15:24]  ²⁷ tn Grk “they would not have sin” (an idiom).

[15:24]  ²⁸ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²⁹ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[18:18]  ³⁰ tn See the note on the word “slaves” in 4:51.

[18:18]  ³¹ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ³² tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ³³ sn This is a parenthetical note by the author.

[18:38]  ³⁴ tn Grk “Pilate said.”

[18:38]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “said to them.”

[18:38]  ³⁸ tn Grk “find no cause.”

[19:11]  ³⁹ tn Or “power.”

[19:11]  ⁴⁰ tn Or “who delivered me over to you.”

[19:11]  sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.

[19:11]  ⁴¹ tn Grk “has the greater sin” (an idiom).

[19:11]  sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.

[21:23]  ⁴² tn Grk “went out.”

[21:23]  ⁴³ 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]  ⁴⁴ 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]  ⁴⁵ tn The word “back” is supplied to clarify the meaning.