Yohanes 10:2

10:2 The one who enters by the door is the shepherd of the sheep.

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ¹  and find pasture. ² 

Yohanes 20:5-6

20:5 He bent down ³  and saw the strips of linen cloth lying there, ⁴  but he did not go in. 20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw ⁵  the strips of linen cloth lying there,

Yohanes 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ⁶ 

Yohanes 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ⁷  summoned Jesus, and asked him, “Are you the king of the Jews?” ⁸ 

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁹  the one who does not enter the sheepfold ¹⁰  by the door, ¹¹  but climbs in some other way, is a thief and a robber.

Yohanes 3:24

3:24 (For John had not yet been thrown into prison.) ¹² 

Yohanes 19:9

19:9 and he went back into the governor’s residence ¹³  and said to Jesus, “Where do you come from?” But Jesus gave him no answer.

Yohanes 13:27

13:27 And after Judas ¹⁴  took the piece of bread, Satan entered into him. ¹⁵  Jesus said to him, ¹⁶  “What you are about to do, do quickly.”

Yohanes 7:14

Teaching in the Temple

7:14 When the feast was half over, Jesus went up to the temple courts ¹⁷  and began to teach. ¹⁸ 

Yohanes 18:16

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, ¹⁹  and brought Peter inside.

Yohanes 11:30

11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.)

Yohanes 10:26

10:26 But you refuse to believe because you are not my sheep.

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?” ²⁰ 

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ²¹  Jesus went out with his disciples across the Kidron Valley. ²²  There was an orchard ²³  there, and he and his disciples went into it.

Yohanes 18:15

Peter’s First Denial

18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. ²⁴  (Now the other disciple ²⁵  was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) ²⁶ 

Yohanes 3:5

3:5 Jesus answered, “I tell you the solemn truth, ²⁷  unless a person is born of water and spirit, ²⁸  he cannot enter the kingdom of God.

Yohanes 18:28

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ²⁹  (Now it was very early morning.) ³⁰  They ³¹  did not go into the governor’s residence ³²  so they would not be ceremonially defiled, but could eat the Passover meal.

Yohanes 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ³³ ) ³⁴ 

Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ³⁵  “Unless I see the wounds ³⁶  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ³⁷ 

Yohanes 13:2

13:2 The evening meal ³⁸  was in progress, and the devil had already put into the heart ³⁹  of Judas Iscariot, Simon’s son, that he should betray ⁴⁰  Jesus. ⁴¹ 

Yohanes 12:6

12:6 (Now Judas ⁴²  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ⁴³  he used to steal what was put into it.) ⁴⁴ 

Yohanes 20:27

20:27 Then he said to Thomas, “Put ⁴⁵  your finger here, and examine ⁴⁶  my hands. Extend ⁴⁷  your hand and put it ⁴⁸  into my side. Do not continue in your unbelief, but believe.” ⁴⁹ 

Yohanes 8:37

8:37 I know that you are Abraham’s descendants. ⁵⁰  But you want ⁵¹  to kill me, because my teaching ⁵²  makes no progress among you. ⁵³ 

Yohanes 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ⁵⁴  for Judas, ⁵⁵  one of the twelve, was going to betray him.) ⁵⁶ 

Yohanes 5:24

5:24 “I tell you the solemn truth, ⁵⁷  the one who hears ⁵⁸  my message ⁵⁹  and believes the one who sent me has eternal life and will not be condemned, ⁶⁰  but has crossed over from death to life.

Yohanes 3:31

3:31 The one who comes from above is superior to all. ⁶¹  The one who is from the earth belongs to the earth and speaks about earthly things. ⁶²  The one who comes from heaven ⁶³  is superior to all. ⁶⁴ 

Yohanes 10:16

10:16 I have ⁶⁵  other sheep that do not come from ⁶⁶  this sheepfold. ⁶⁷  I must bring them too, and they will listen to my voice, ⁶⁸  so that ⁶⁹  there will be one flock and ⁷⁰  one shepherd.

Yohanes 4:28

4:28 Then the woman left her water jar, went off into the town and said to the people, ⁷¹ 

Yohanes 17:16

17:16 They do not belong to the world ⁷²  just as I do not belong to the world. ⁷³ 

Yohanes 1:24

1:24 (Now they had been sent from the Pharisees. ⁷⁴ ) ⁷⁵ 

Yohanes 17:14

17:14 I have given them your word, ⁷⁶  and the world has hated them, because they do not belong to the world, ⁷⁷  just as I do not belong to the world. ⁷⁸ 

Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ⁷⁹ 

Yohanes 15:19

15:19 If you belonged to the world, ⁸⁰  the world would love you as its own. ⁸¹  However, because you do not belong to the world, ⁸²  but I chose you out of the world, for this reason ⁸³  the world hates you. ⁸⁴ 

Yohanes 3:1

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee ⁸⁵  named Nicodemus, who was a member of the Jewish ruling council, ⁸⁶ 

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. ⁸⁷ 

Yohanes 5:4

5:4 [[EMPTY]] ⁸⁸ 

Yohanes 5:7

5:7 The sick man answered him, “Sir, ⁸⁹  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ⁹⁰  someone else ⁹¹  goes down there ⁹²  before me.”

Yohanes 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ⁹³  handed over ⁹⁴  to the Jewish authorities. ⁹⁵  But as it is, ⁹⁶  my kingdom is not from here.”

Yohanes 19:1

Pilate Tries to Release Jesus

19:1 Then Pilate took Jesus and had him flogged severely. ⁹⁷ 

Yohanes 6:17

6:17 got into a boat, and started to cross the lake ⁹⁸  to Capernaum. ⁹⁹  (It had already become dark, and Jesus had not yet come to them.) ¹⁰⁰ 

Yohanes 8:48-49

8:48 The Judeans ¹⁰¹  replied, ¹⁰²  “Aren’t we correct in saying ¹⁰³  that you are a Samaritan and are possessed by a demon?” ¹⁰⁴  8:49 Jesus answered, “I am not possessed by a demon, ¹⁰⁵  but I honor my Father – and yet ¹⁰⁶  you dishonor me.

Yohanes 10:20-21

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ¹⁰⁷  Why do you listen to him?” 10:21 Others said, “These are not the words ¹⁰⁸  of someone possessed by a demon. A demon cannot cause the blind to see, ¹⁰⁹  can it?” ¹¹⁰ 

Yohanes 16:28

16:28 I came from the Father and entered into the world, but in turn, ¹¹¹  I am leaving the world and going back to the Father.” ¹¹² 

Yohanes 3:3

3:3 Jesus replied, ¹¹³  “I tell you the solemn truth, ¹¹⁴  unless a person is born from above, ¹¹⁵  he cannot see the kingdom of God.” ¹¹⁶ 

Yohanes 3:23

3:23 John ¹¹⁷  was also baptizing at Aenon near Salim, ¹¹⁸  because water was plentiful there, and people were coming ¹¹⁹  to him ¹²⁰  and being baptized.

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ¹²¹  and came to Capernaum ¹²²  looking for Jesus.

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ¹²³  Jesus traveled throughout Galilee. ¹²⁴  He ¹²⁵  stayed out of Judea ¹²⁶  because the Jewish leaders ¹²⁷  wanted ¹²⁸  to kill him.

Yohanes 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ¹²⁹  For the Jewish leaders had already agreed that anyone who confessed Jesus ¹³⁰  to be the Christ ¹³¹  would be put out ¹³²  of the synagogue. ¹³³ 

Yohanes 9:34

9:34 They replied, ¹³⁴  “You were born completely in sinfulness, ¹³⁵  and yet you presume to teach us?” ¹³⁶  So they threw him out.

Yohanes 12:42

12:42 Nevertheless, even among the rulers ¹³⁷  many believed in him, but because of the Pharisees ¹³⁸  they would not confess Jesus to be the Christ, ¹³⁹  so that they would not be put out of ¹⁴⁰  the synagogue. ¹⁴¹ 

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?” ¹⁴² 

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ¹⁴³  So they threw the net, ¹⁴⁴  and were not able to pull it in because of the large number of fish.

Yohanes 8:52

8:52 Then ¹⁴⁵  the Judeans ¹⁴⁶  responded, ¹⁴⁷  “Now we know you’re possessed by a demon! ¹⁴⁸  Both Abraham and the prophets died, and yet ¹⁴⁹  you say, ‘If anyone obeys ¹⁵⁰  my teaching, ¹⁵¹  he will never experience ¹⁵²  death.’ ¹⁵³ 

[10:9]  ¹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ² sn That is, pasture land in contrast to cultivated land.

[20:5]  ³ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[20:5]  ⁴ sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.

[20:6]  ⁵ tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[20:8]  ⁶ sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.

[18:33]  ⁷ tn Grk “into the praetorium.”

[18:33]  ⁸ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[10:1]  ⁹ tn Grk “Truly, truly, I say to you.”

[10:1]  ¹⁰ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ¹¹ tn Or “entrance.”

[3:24]  ¹² sn This is a parenthetical note by the author.

[19:9]  ¹³ tn Grk “into the praetorium.”

[13:27]  ¹⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ¹⁵ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ¹⁶ tn Grk “Then Jesus said to him.”

[7:14]  ¹⁷ tn Grk “to the temple.”

[7:14]  ¹⁸ tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.

[18:16]  ¹⁹ tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.

[3:4]  ²⁰ tn The grammatical structure of the question in Greek presupposes a negative reply.

[18:1]  ²¹ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ²² tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ²³ tn Or “a garden.”

[18:15]  ²⁴ tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.

[18:15]  ²⁵ tn Grk “that disciple.”

[18:15]  sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23-26, 20:2-10, 21:7, and 21:20-23. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnwstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15,” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.

[18:15]  ²⁶ sn This is a parenthetical note by the author.

[3:5]  ²⁷ tn Grk “Truly, truly, I say to you.”

[3:5]  ²⁸ tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

[3:5]  sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.

[18:28]  ²⁹ tn Grk “to the praetorium.”

[18:28]  sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.

[18:28]  ³⁰ sn This is a parenthetical note by the author.

[18:28]  ³¹ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ³² tn Grk “into the praetorium.”

[4:8]  ³³ tn Grk “buy food.”

[4:8]  ³⁴ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[20:25]  ³⁵ tn Grk “but he said to them.”

[20:25]  ³⁶ tn Or “marks.”

[20:25]  ³⁷ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).

[13:2]  ³⁸ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ³⁹ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ⁴⁰ tn Or “that he should hand over.”

[13:2]  ⁴¹ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[12:6]  ⁴² tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ⁴³ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ⁴⁴ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[20:27]  ⁴⁵ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ⁴⁶ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ⁴⁷ tn Or “reach out” or “put.”

[20:27]  ⁴⁸ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ⁴⁹ tn Grk “and do not be unbelieving, but believing.”

[8:37]  ⁵⁰ tn Grk “seed” (an idiom).

[8:37]  ⁵¹ tn Grk “you are seeking.”

[8:37]  ⁵² tn Grk “my word.”

[8:37]  ⁵³ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[6:71]  ⁵⁴ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ⁵⁵ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ⁵⁶ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[5:24]  ⁵⁷ tn Grk “Truly, truly, I say to you.”

[5:24]  ⁵⁸ tn Or “obeys.”

[5:24]  ⁵⁹ tn Or “word.”

[5:24]  ⁶⁰ tn Grk “and does not come into judgment.”

[3:31]  ⁶¹ tn Or “is above all.”

[3:31]  ⁶² tn Grk “speaks from the earth.”

[3:31]  ⁶³ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ⁶⁴ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[3:31]  tn Or “is above all.”

[10:16]  ⁶⁵ tn Grk “And I have.” 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.

[10:16]  ⁶⁶ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁶⁷ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁶⁸ tn Grk “they will hear my voice.”

[10:16]  ⁶⁹ tn Grk “voice, and.”

[10:16]  ⁷⁰ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[4:28]  ⁷¹ tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.

[17:16]  ⁷² tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.

[17:16]  ⁷³ tn Grk “just as I am not of the world.”

[1:24]  ⁷⁴ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[1:24]  ⁷⁵ sn This is a parenthetical note by the author.

[17:14]  ⁷⁶ tn Or “your message.”

[17:14]  ⁷⁷ tn Grk “because they are not of the world.”

[17:14]  ⁷⁸ tn Grk “just as I am not of the world.”

[16:1]  ⁷⁹ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[15:19]  ⁸⁰ tn Grk “if you were of the world.”

[15:19]  ⁸¹ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁸² tn Grk “because you are not of the world.”

[15:19]  ⁸³ tn Or “world, therefore.”

[15:19]  ⁸⁴ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[3:1]  ⁸⁵ sn See the note on Pharisees in 1:24.

[3:1]  ⁸⁶ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).

[5:29]  ⁸⁷ tn Or “a resurrection resulting in judgment.”

[5:4]  ⁸⁸ tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[5:7]  ⁸⁹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ⁹⁰ tn Grk “while I am going.”

[5:7]  ⁹¹ tn Grk “another.”

[5:7]  ⁹² tn The word “there” is not in the Greek text but is implied.

[18:36]  ⁹³ tn Grk “so that I may not be.”

[18:36]  ⁹⁴ tn Or “delivered over.”

[18:36]  ⁹⁵ tn Or “the Jewish leaders”; 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. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ⁹⁶ tn Grk “now.”

[19:1]  ⁹⁷ tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”

[19:1]  sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigow). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.

[6:17]  ⁹⁸ tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ⁹⁹ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ¹⁰⁰ sn This is a parenthetical note by the author.

[8:48]  ¹⁰¹ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ¹⁰² tn Grk “answered and said to him.”

[8:48]  ¹⁰³ tn Grk “Do we not say rightly.”

[8:48]  ¹⁰⁴ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[8:49]  ¹⁰⁵ tn Grk “I do not have a demon.”

[8:49]  ¹⁰⁶ tn “Yet” is supplied to show the contrastive element present in the context.

[10:20]  ¹⁰⁷ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

[10:21]  ¹⁰⁸ tn Or “the sayings.”

[10:21]  ¹⁰⁹ tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

[10:21]  ¹¹⁰ 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 the tag is “can it?”).

[16:28]  ¹¹¹ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ¹¹² sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[3:3]  ¹¹³ tn Grk “answered and said to him.”

[3:3]  ¹¹⁴ tn Grk “Truly, truly, I say to you.”

[3:3]  ¹¹⁵ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

[3:3]  sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

[3:3]  ¹¹⁶ sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.

[3:23]  ¹¹⁷ sn John refers to John the Baptist.

[3:23]  ¹¹⁸ 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]  ¹¹⁹ tn Or “people were continually coming.”

[3:23]  ¹²⁰ tn The words “to him” are not in the Greek text, but are implied.

[6:24]  ¹²¹ tn Or “embarked in the boats.”

[6:24]  ¹²² map For location see Map1 D2; Map2 C3; Map3 B2.

[7:1]  ¹²³ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ¹²⁴ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹²⁵ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ¹²⁶ tn Grk “he did not want to travel around in Judea.”

[7:1]  ¹²⁷ 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ¹²⁸ tn Grk “were seeking.”

[9:22]  ¹²⁹ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ¹³⁰ tn Grk “confessed him.”

[9:22]  ¹³¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  sn See the note on Christ in 1:20.

[9:22]  ¹³² tn Or “would be expelled from.”

[9:22]  ¹³³ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[9:34]  ¹³⁴ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ¹³⁵ 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]  ¹³⁶ tn Grk “and are you teaching us?”

[12:42]  ¹³⁷ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ¹³⁸ sn See the note on Pharisees in 1:24.

[12:42]  ¹³⁹ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ¹⁴⁰ tn Or “be expelled from.”

[12:42]  ¹⁴¹ sn Compare John 9:22. See the note on synagogue in 6:59.

[18:11]  ¹⁴² 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.

[21:6]  ¹⁴³ 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]  ¹⁴⁴ 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.

[8:52]  ¹⁴⁵ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ¹⁴⁶ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ¹⁴⁷ tn Grk “said to him.”

[8:52]  ¹⁴⁸ tn Grk “you have a demon.”

[8:52]  ¹⁴⁹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹⁵⁰ tn Grk “If anyone keeps.”

[8:52]  ¹⁵¹ tn Grk “my word.”

[8:52]  ¹⁵² tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ¹⁵³ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.