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 3:28

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

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ⁴  that the man ⁵  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 5:23

5:23 so that all people ⁶  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 6:14

6:14 Now when the people saw the miraculous sign that Jesus ⁷  performed, they began to say to one another, “This is certainly the Prophet ⁸  who is to come into the world.” ⁹ 

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, ¹⁰  because Jesus was not yet glorified.) ¹¹ 

Yohanes 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ¹²  until Jesus was left alone with the woman standing before him.

Yohanes 8:20

8:20 (Jesus ¹³  spoke these words near the offering box ¹⁴  while he was teaching in the temple courts. ¹⁵  No one seized him because his time ¹⁶  had not yet come.) ¹⁷ 

Yohanes 9:15

9:15 So the Pharisees asked him again how he had gained his sight. ¹⁸  He replied, ¹⁹  “He put mud ²⁰  on my eyes and I washed, and now ²¹  I am able to see.”

Yohanes 9:30-31

9:30 The man replied, ²²  “This is a remarkable thing, ²³  that you don’t know where he comes from, and yet he caused me to see! ²⁴  9:31 We know that God doesn’t listen to ²⁵  sinners, but if anyone is devout ²⁶  and does his will, God ²⁷  listens to ²⁸  him. ²⁹ 

Yohanes 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ³⁰  had raised from the dead.

Yohanes 12:50

12:50 And I know that his commandment is eternal life. ³¹  Thus the things I say, I say just as the Father has told me.” ³² 

Yohanes 16:23

16:23 At that time ³³  you will ask me nothing. I tell you the solemn truth, ³⁴  whatever you ask the Father in my name he will give you. ³⁵ 

Yohanes 18:38

18:38 Pilate asked, ³⁶  “What is truth?” ³⁷ 

When he had said this he went back outside to the Jewish leaders ³⁸  and announced, ³⁹  “I find no basis for an accusation ⁴⁰  against him.

Yohanes 19:21

19:21 Then the chief priests of the Jews ⁴¹  said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’”

Yohanes 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ⁴²  everything was completed, ⁴³  said (in order to fulfill the scripture), ⁴⁴  “I am thirsty!” ⁴⁵ 

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. ⁴⁶ 

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁴⁷  So they threw the net, ⁴⁸  and were not able to pull it in because of the large number of fish.

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

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

[3:28]  ³ 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.

[5:6]  ⁴ tn Or “knew.”

[5:6]  ⁵ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[5:23]  ⁶ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[6:14]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁸ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ⁹ sn An allusion to Deut 18:15.

[7:39]  ¹⁰ 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]  ¹¹ sn This is a parenthetical note by the author.

[8:9]  ¹² tn Or “beginning from the eldest.”

[8:20]  ¹³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ¹⁴ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ¹⁵ tn Grk “the temple.”

[8:20]  ¹⁶ tn Grk “his hour.”

[8:20]  ¹⁷ sn This is a parenthetical note by the author.

[9:15]  ¹⁸ 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]  ¹⁹ tn Grk “And he said to them.”

[9:15]  ²⁰ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ²¹ 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]  ²² tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ²³ tn Grk “For in this is a remarkable thing.”

[9:30]  ²⁴ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[9:31]  ²⁵ tn Grk “God does not hear.”

[9:31]  ²⁶ tn Or “godly.”

[9:31]  ²⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ²⁸ tn Or “hears.”

[9:31]  ²⁹ tn Grk “this one.”

[12:1]  ³⁰ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[12:50]  ³¹ tn Or “his commandment results in eternal life.”

[12:50]  ³² tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[16:23]  ³³ tn Grk “And in that day.”

[16:23]  ³⁴ tn Grk “Truly, truly, I say to you.”

[16:23]  ³⁵ sn This statement is also found in John 15:16.

[18:38]  ³⁶ tn Grk “Pilate said.”

[18:38]  ³⁷ 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]  ³⁸ 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]  ³⁹ tn Grk “said to them.”

[18:38]  ⁴⁰ tn Grk “find no cause.”

[19:21]  ⁴¹ tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”

[19:28]  ⁴² tn Or “that already.”

[19:28]  ⁴³ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ⁴⁴ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ⁴⁵ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[20:20]  ⁴⁶ 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.

[21:6]  ⁴⁷ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ⁴⁸ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.