Yohanes 1:42

1:42 Andrew brought Simon ¹  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ²  You will be called Cephas” (which is translated Peter). ³ 

Yohanes 1:51

1:51 He continued, ⁴  “I tell all of you the solemn truth ⁵  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ⁶ 

Yohanes 3:23

3:23 John ⁷  was also baptizing at Aenon near Salim, ⁸  because water was plentiful there, and people were coming ⁹  to him ¹⁰  and being baptized.

Yohanes 5:32

5:32 There is another ¹¹  who testifies about me, and I know the testimony he testifies about me is true.

Yohanes 6:14

6:14 Now when the people saw the miraculous sign that Jesus ¹²  performed, they began to say to one another, “This is certainly the Prophet ¹³  who is to come into the world.” ¹⁴ 

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

Yohanes 7:27

7:27 But we know where this man ¹⁵  comes from. ¹⁶  Whenever the Christ ¹⁷  comes, no one will know where he comes from.” ¹⁸ 

Yohanes 9:39

9:39 Jesus ¹⁹  said,] ²⁰  “For judgment I have come into this world, so that those who do not see may gain their sight, ²¹  and the ones who see may become blind.”

Yohanes 11:8

11:8 The disciples replied, ²²  “Rabbi, the Jewish leaders ²³  were just now trying ²⁴  to stone you to death! Are ²⁵  you going there again?”

Yohanes 11:11

11:11 After he said this, he added, ²⁶  “Our friend Lazarus has fallen asleep. ²⁷  But I am going there to awaken him.”

Yohanes 12:12

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ²⁸ 

Yohanes 13:16

13:16 I tell you the solemn truth, ²⁹  the slave ³⁰  is not greater than his master, nor is the one who is sent as a messenger ³¹  greater than the one who sent him.

Yohanes 13:35

13:35 Everyone ³²  will know by this that you are my disciples – if you have love for one another.”

Yohanes 13:37-38

13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ³³  13:38 Jesus answered, “Will you lay down your life for me? ³⁴  I tell you the solemn truth, ³⁵  the rooster will not crow until you have denied me three times!

Yohanes 14:30

14:30 I will not speak with you much longer, ³⁶  for the ruler of this world is coming. ³⁷  He has no power over me, ³⁸ 

Yohanes 18:9-10

18:9 He said this ³⁹  to fulfill the word he had spoken, ⁴⁰  “I have not lost a single one of those whom you gave me.” ⁴¹ 

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, ⁴²  cutting off his right ear. ⁴³  (Now the slave’s name was Malchus.) ⁴⁴ 

Yohanes 18:39

18:39 But it is your custom that I release one prisoner ⁴⁵  for you at the Passover. ⁴⁶  So do you want me to release for you the king of the Jews?”

Yohanes 19:7

19:7 The Jewish leaders ⁴⁷  replied, ⁴⁸  “We have a law, ⁴⁹  and according to our law he ought to die, because he claimed to be the Son of God!” ⁵⁰ 

Yohanes 19:19

19:19 Pilate also had a notice ⁵¹  written and fastened to the cross, ⁵²  which read: ⁵³  “Jesus the Nazarene, the king of the Jews.”

Yohanes 19:25

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ⁵⁴ 

Yohanes 20:11

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

Yohanes 20:23

20:23 If you forgive anyone’s sins, they are forgiven; ⁵⁵  if you retain anyone’s sins, they are retained.” ⁵⁶ 

[1:42]  ¹ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ² tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ³ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[1:51]  ⁴ tn Grk “and he said to him.”

[1:51]  ⁵ tn Grk “Truly, truly, I say to you.”

[1:51]  ⁶ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[3:23]  ⁷ sn John refers to John the Baptist.

[3:23]  ⁸ 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]  ⁹ tn Or “people were continually coming.”

[3:23]  ¹⁰ tn The words “to him” are not in the Greek text, but are implied.

[5:32]  ¹¹ sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

[6:14]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ¹³ 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]  ¹⁴ sn An allusion to Deut 18:15.

[7:27]  ¹⁵ tn Grk “this one.”

[7:27]  ¹⁶ sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ¹⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  sn See the note on Christ in 1:20.

[7:27]  ¹⁸ sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[9:39]  ¹⁹ tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:39]  ²⁰ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ²¹ tn Or “that those who do not see may see.”

[11:8]  ²² tn Grk “The disciples said to him.”

[11:8]  ²³ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ²⁴ tn Grk “seeking.”

[11:8]  ²⁵ tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:11]  ²⁶ tn Grk “He said these things, and after this he said to them.”

[11:11]  ²⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[12:12]  ²⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:16]  ²⁹ tn Grk “Truly, truly, I say to you.”

[13:16]  ³⁰ tn See the note on the word “slaves” in 4:51.

[13:16]  ³¹ tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[13:35]  ³² tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[13:37]  ³³ tn Or “I will die willingly for you.”

[13:38]  ³⁴ tn Or “Will you die willingly for me?”

[13:38]  ³⁵ tn Grk “Truly, truly, I say to you.”

[14:30]  ³⁶ tn Grk “I will no longer speak many things with you.”

[14:30]  ³⁷ sn The ruler of this world is a reference to Satan.

[14:30]  ³⁸ tn Grk “in me he has nothing.”

[18:9]  ³⁹ tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.

[18:9]  ⁴⁰ sn This expression is similar to John 6:39 and John 17:12.

[18:9]  ⁴¹ tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.

[18:9]  sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.

[18:10]  ⁴² tn See the note on the word “slaves” in 4:51.

[18:10]  ⁴³ sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).

[18:10]  ⁴⁴ sn This is a parenthetical note by the author.

[18:39]  ⁴⁵ tn The word “prisoner” is not in the Greek text but is implied.

[18:39]  ⁴⁶ sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.

[19:7]  ⁴⁷ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) 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).

[19:7]  ⁴⁸ tn Grk “answered him.”

[19:7]  ⁴⁹ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ⁵⁰ tn Grk “because he made himself out to be the Son of God.”

[19:19]  ⁵¹ tn Or “an inscription.”

[19:19]  sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[19:19]  ⁵² tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.

[19:19]  sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.

[19:19]  ⁵³ tn Grk “Now it was written.”

[19:25]  ⁵⁴ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

[20:23]  ⁵⁵ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ⁵⁶ sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).