Yohanes 1:37

1:37 When John’s ¹  two disciples heard him say this, ²  they followed Jesus. ³ 

Yohanes 4:13

4:13 Jesus replied, ⁴  “Everyone who drinks some of this water will be thirsty ⁵  again.

Yohanes 4:31

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ⁶  “Rabbi, eat something.” ⁷ 

Yohanes 5:15

5:15 The man went away and informed the Jewish leaders ⁸  that Jesus was the one who had made him well.

Yohanes 6:67

6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ⁹ 

Yohanes 7:9

7:9 When he had said this, he remained in Galilee.

Yohanes 7:11

7:11 So the Jewish leaders ¹⁰  were looking for him at the feast, asking, “Where is he?” ¹¹ 

Yohanes 7:47

7:47 Then the Pharisees answered, ¹²  “You haven’t been deceived too, have you? ¹³ 

Yohanes 8:27

8:27 (They did not understand that he was telling them about his Father.) ¹⁴ 

Yohanes 8:30

8:30 While he was saying these things, many people ¹⁵  believed in him.

Yohanes 8:45

8:45 But because I am telling you ¹⁶  the truth, you do not believe me.

Yohanes 9:12

9:12 They said ¹⁷  to him, “Where is that man?” ¹⁸  He replied, ¹⁹  “I don’t know.”

Yohanes 9:23

9:23 For this reason his parents said, “He is a mature adult, ²⁰  ask him.”) ²¹ 

Yohanes 9:36

9:36 The man ²²  replied, ²³  “And who is he, sir, that ²⁴  I may believe in him?”

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ²⁵ 

Yohanes 10:37

10:37 If I do not perform ²⁶  the deeds ²⁷  of my Father, do not believe me.

Yohanes 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ²⁸ 

Yohanes 11:14

11:14 Then Jesus told them plainly, “Lazarus has died,

Yohanes 11:36

11:36 Thus the people who had come to mourn ²⁹  said, “Look how much he loved him!”

Yohanes 12:11

12:11 for on account of him many of the Jewish people from Jerusalem ³⁰  were going away and believing in Jesus.

Yohanes 14:15

Teaching on the Holy Spirit

14:15 “If you love me, you will obey ³¹  my commandments. ³² 

Yohanes 15:3

15:3 You are clean already ³³  because of the word that I have spoken to you.

Yohanes 16:6

16:6 Instead your hearts are filled with sadness ³⁴  because I have said these things to you.

Yohanes 19:37

19:37 And again another scripture says, “They will look on the one whom they have pierced.” ³⁵ 

Yohanes 21:10

21:10 Jesus said, ³⁶  “Bring some of the fish you have just now caught.”

[1:37]  ¹ tn Grk “his”; the referent (John) has been specified in the translation for clarity.

[1:37]  ² tn Grk “And the two disciples heard him speaking.”

[1:37]  ³ sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[4:13]  ⁴ tn Grk “answered and said to her.”

[4:13]  ⁵ tn Grk “will thirst.”

[4:31]  ⁶ tn Grk “were asking him, saying.”

[4:31]  ⁷ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[5:15]  ⁸ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[6:67]  ⁹ 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 “do you?”).

[7:11]  ¹⁰ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:11]  ¹¹ tn Grk “Where is that one?”

[7:47]  ¹² tn Grk “answered them.”

[7:47]  ¹³ 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 “have you?”).

[8:27]  ¹⁴ sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.

[8:30]  ¹⁵ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[8:45]  ¹⁶ tn Or “because I tell you.”

[9:12]  ¹⁷ tn Grk “And they said.”

[9:12]  ¹⁸ tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ¹⁹ tn Grk “He said.”

[9:23]  ²⁰ tn Or “he is of age.”

[9:23]  ²¹ sn This is a parenthetical note by the author explaining the parents’ response.

[9:36]  ²² tn Grk “That one.”

[9:36]  ²³ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ²⁴ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:38]  ²⁵ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[10:37]  ²⁶ tn Or “do.”

[10:37]  ²⁷ tn Or “works.”

[11:7]  ²⁸ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:36]  ²⁹ 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.

[12:11]  ³⁰ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[14:15]  ³¹ tn Or “will keep.”

[14:15]  ³² sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.

[15:3]  ³³ sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).

[16:6]  ³⁴ tn Or “distress” or “grief.”

[19:37]  ³⁵ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

[21:10]  ³⁶ tn Grk “said to them.”