Yohanes 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ¹  “Before Philip called you, when you were under the fig tree, ²  I saw you.”

Yohanes 4:20

4:20 Our fathers worshiped on this mountain, ³  and you people ⁴  say that the place where people must worship is in Jerusalem.” ⁵ 

Yohanes 5:32

5:32 There is another ⁶  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 ⁷  performed, they began to say to one another, “This is certainly the Prophet ⁸  who is to come into the world.” ⁹ 

Yohanes 6:32

6:32 Then Jesus told them, “I tell you the solemn truth, ¹⁰  it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven.

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ¹¹  and they are saying nothing to him. ¹²  Do the rulers really know that this man ¹³  is the Christ? ¹⁴ 

Yohanes 7:31

7:31 Yet many of the crowd ¹⁵  believed in him and said, “Whenever the Christ ¹⁶  comes, he won’t perform more miraculous signs than this man did, will he?” ¹⁷ 

Yohanes 8:38

8:38 I am telling you the things I have seen while with the ¹⁸  Father; ¹⁹  as for you, ²⁰  practice the things you have heard from the ²¹  Father!”

Yohanes 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ²²  Ask him, he is a mature adult. ²³  He will speak for himself.”

Yohanes 9:27

9:27 He answered, ²⁴  “I told you already and you didn’t listen. ²⁵  Why do you want to hear it ²⁶  again? You people ²⁷  don’t want to become his disciples too, do you?”

Yohanes 11:11

11:11 After he said this, he added, ²⁸  “Our friend Lazarus has fallen asleep. ²⁹  But I am going there to awaken him.”

Yohanes 12:34

12:34 Then the crowd responded, ³⁰  “We have heard from the law that the Christ ³¹  will remain forever. ³²  How ³³  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 18:11

18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” ³⁴ 

[1:48]  ¹ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ² sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[4:20]  ³ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁴ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:32]  ⁶ 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]  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.

[6:32]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[7:26]  ¹¹ tn Or “speaking openly.”

[7:26]  ¹² sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ¹³ tn Grk “this one.”

[7:26]  ¹⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[7:31]  ¹⁵ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ¹⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  sn See the note on Christ in 1:20.

[7:31]  ¹⁷ 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 “will he?”).

[8:38]  ¹⁸ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ¹⁹ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ²⁰ tn Grk “and you.”

[8:38]  ²¹ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[9:21]  ²² tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ²³ tn Or “he is of age.”

[9:27]  ²⁴ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ²⁵ tn Grk “you did not hear.”

[9:27]  ²⁶ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ²⁷ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[11:11]  ²⁸ tn Grk “He said these things, and after this he said to them.”

[11:11]  ²⁹ 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).

[12:34]  ³⁰ tn Grk “Then the crowd answered him.”

[12:34]  ³¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ³² tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ³³ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[18:11]  ³⁴ tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.

[18:11]  sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.