Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹  “Look, a true Israelite in whom there is no deceit!” ² 

Yohanes 3:4

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” ³ 

Yohanes 4:36

4:36 The one who reaps receives pay ⁴  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.

Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ⁵  to come down and heal his son, who was about to die.

Yohanes 5:29

5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ⁶ 

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ⁷  and came to Capernaum ⁸  looking for Jesus.

Yohanes 7:33

7:33 Then Jesus said, “I will be with you for only a little while longer, ⁹  and then ¹⁰  I am going to the one who sent me.

Yohanes 10:4

10:4 When he has brought all his own sheep ¹¹  out, he goes ahead of them, and the sheep follow him because they recognize ¹²  his voice.

Yohanes 11:45

The Response of the Jewish Leaders

11:45 Then many of the people, ¹³  who had come with Mary and had seen the things Jesus ¹⁴  did, believed in him.

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ¹⁵  there. Martha ¹⁶  was serving, and Lazarus was among those present at the table ¹⁷  with 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. ¹⁸ 

Yohanes 12:21

12:21 So these approached Philip, ¹⁹  who was from Bethsaida in Galilee, and requested, ²⁰  “Sir, we would like to see Jesus.”

Yohanes 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ²¹ 

Yohanes 14:30

14:30 I will not speak with you much longer, ²²  for the ruler of this world is coming. ²³  He has no power over me, ²⁴ 

Yohanes 18:5

18:5 They replied, ²⁵  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ²⁶ 

Yohanes 18:26

18:26 One of the high priest’s slaves, ²⁷  a relative of the man whose ear Peter had cut off, ²⁸  said, “Did I not see you in the orchard ²⁹  with him?” ³⁰ 

Yohanes 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ³¹  look, here is your son!”

Yohanes 20:1

The Resurrection

20:1 Now very early on the first day of the week, ³²  while it was still dark, Mary Magdalene ³³  came to the tomb and saw that the stone had been moved away from the entrance. ³⁴ 

Yohanes 20:14

20:14 When she had said this, she turned around and saw Jesus standing there, ³⁵  but she did not know that it was Jesus.

[1:47]  ¹ tn Grk “said about him.”

[1:47]  ² tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[3:4]  ³ tn The grammatical structure of the question in Greek presupposes a negative reply.

[4:36]  ⁴ tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[4:47]  ⁵ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[5:29]  ⁶ tn Or “a resurrection resulting in judgment.”

[6:24]  ⁷ tn Or “embarked in the boats.”

[6:24]  ⁸ map For location see Map1 D2; Map2 C3; Map3 B2.

[7:33]  ⁹ tn Grk “Yet a little I am with you.”

[7:33]  ¹⁰ tn The word “then” is not in the Greek text, but is implied.

[10:4]  ¹¹ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ¹² tn Grk “because they know.”

[11:45]  ¹³ 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 and the phrase “people who had come to mourn” in v. 36.

[11:45]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:2]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ¹⁶ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ¹⁷ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:12]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:21]  ¹⁹ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ²⁰ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[13:5]  ²¹ tn Grk “with the towel with which he was girded.”

[14:30]  ²² tn Grk “I will no longer speak many things with you.”

[14:30]  ²³ sn The ruler of this world is a reference to Satan.

[14:30]  ²⁴ tn Grk “in me he has nothing.”

[18:5]  ²⁵ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[18:5]  ²⁶ sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).

[18:26]  ²⁷ tn See the note on the word “slaves” in 4:51.

[18:26]  ²⁸ sn This incident is recounted in v. 10.

[18:26]  ²⁹ tn Or “garden.”

[18:26]  ³⁰ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[19:26]  ³¹ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[20:1]  ³² sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ³³ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ³⁴ tn Grk “from the tomb.”

[20:14]  ³⁵ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.