Yohanes 1:38

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ¹  So they said to him, “Rabbi” (which is translated Teacher), ²  “where are you staying?”

Yohanes 3:23

3:23 John ³  was also baptizing at Aenon near Salim, ⁴  because water was plentiful there, and people were coming ⁵  to him ⁶  and being baptized.

Yohanes 5:37

5:37 And the Father who sent me has himself testified about me. You people ⁷  have never heard his voice nor seen his form at any time, ⁸ 

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Yohanes 6:57-58

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ⁹  me will live because of me. 6:58 This ¹⁰  is the bread that came down from heaven; it is not like the bread your ancestors ¹¹  ate, but then later died. ¹²  The one who eats ¹³  this bread will live forever.”

Yohanes 9:9

9:9 Some people said, ¹⁴  “This is the man!” ¹⁵  while others said, “No, but he looks like him.” ¹⁶  The man himself ¹⁷  kept insisting, “I am the one!” ¹⁸ 

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ¹⁹  and a cloth wrapped around his face. ²⁰  Jesus said to them, “Unwrap him ²¹  and let him go.”

Yohanes 12:13

12:13 So they took branches of palm trees ²²  and went out to meet him. They began to shout, ²³  “Hosanna! ²⁴  Blessed is the one who comes in the name of the Lord! ²⁵  Blessed is ²⁶  the king of Israel!”

Yohanes 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ²⁷ 

Yohanes 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ²⁸  When Jesus had said these things, he went away and hid himself from them.

Yohanes 14:24

14:24 The person who does not love me does not obey ²⁹  my words. And the word ³⁰  you hear is not mine, but the Father’s who sent me.

Yohanes 16:23

16:23 At that time ³¹  you will ask me nothing. I tell you the solemn truth, ³²  whatever you ask the Father in my name he will give you. ³³ 

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, ³⁴  and brought Peter inside.

Yohanes 19:12

19:12 From this point on, Pilate tried ³⁵  to release him. But the Jewish leaders ³⁶  shouted out, ³⁷  “If you release this man, ³⁸  you are no friend of Caesar! ³⁹  Everyone who claims to be a king ⁴⁰  opposes Caesar!”

Yohanes 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ⁴¹  the disciple took her into his own home.

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.

[1:38]  ¹ tn Grk “What are you seeking?”

[1:38]  ² sn This is a parenthetical note by the author.

[3:23]  ³ sn John refers to John the Baptist.

[3:23]  ⁴ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ⁵ tn Or “people were continually coming.”

[3:23]  ⁶ tn The words “to him” are not in the Greek text, but are implied.

[5:37]  ⁷ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁸ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[6:57]  ⁹ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. 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.

[6:58]  ¹⁰ tn Or “This one.”

[6:58]  ¹¹ tn Or “forefathers”; Grk “fathers.”

[6:58]  ¹² 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]  ¹³ 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.

[9:9]  ¹⁴ tn Grk “Others were saying.”

[9:9]  ¹⁵ tn Grk “This is the one.”

[9:9]  ¹⁶ tn Grk “No, but he is like him.”

[9:9]  ¹⁷ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ¹⁸ tn Grk “I am he.”

[11:44]  ¹⁹ 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]  ²⁰ tn Grk “and his face tied around with cloth.”

[11:44]  ²¹ tn Grk “Loose him.”

[12:13]  ²² 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]  ²³ 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]  ²⁴ 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]  ²⁵ sn A quotation from Ps 118:25-26.

[12:13]  ²⁶ 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).

[12:17]  ²⁷ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:36]  ²⁸ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[12:36]  sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”

[14:24]  ²⁹ tn Or “does not keep.”

[14:24]  ³⁰ tn Or “the message.”

[16:23]  ³¹ tn Grk “And in that day.”

[16:23]  ³² tn Grk “Truly, truly, I say to you.”

[16:23]  ³³ sn This statement is also found in John 15:16.

[18:16]  ³⁴ 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.

[19:12]  ³⁵ tn Grk “sought.”

[19:12]  ³⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ³⁷ tn Grk “shouted out, saying.”

[19:12]  ³⁸ tn Grk “this one.”

[19:12]  ³⁹ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ⁴⁰ tn Grk “who makes himself out to be a king.”

[19:27]  ⁴¹ tn Grk “from that very hour.”