Yohanes 1:51

1:51 He continued, ¹  “I tell all of you the solemn truth ²  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ³ 

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 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ⁶ 

Yohanes 9:34

9:34 They replied, ⁷  “You were born completely in sinfulness, ⁸  and yet you presume to teach us?” ⁹  So they threw him out.

Yohanes 16:31

16:31 Jesus replied, ¹⁰  “Do you now believe?

Yohanes 19:7

19:7 The Jewish leaders ¹¹  replied, ¹²  “We have a law, ¹³  and according to our law he ought to die, because he claimed to be the Son of God!” ¹⁴ 

Yohanes 19:9

19:9 and he went back into the governor’s residence ¹⁵  and said to Jesus, “Where do you come from?” But Jesus gave him no answer.

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

[1:51]  ² tn Grk “Truly, truly, I say to you.”

[1:51]  ³ 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.

[5:6]  ⁴ tn Or “knew.”

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

[5:45]  ⁶ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[9:34]  ⁷ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ⁸ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ⁹ tn Grk “and are you teaching us?”

[16:31]  ¹⁰ tn Grk “Jesus answered them.”

[19:7]  ¹¹ 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]  ¹² tn Grk “answered him.”

[19:7]  ¹³ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ¹⁴ tn Grk “because he made himself out to be the Son of God.”

[19:9]  ¹⁵ tn Grk “into the praetorium.”