Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹  my Father’s house a marketplace!” ² 

Yohanes 3:28

3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ³  but rather, ‘I have been sent before him.’

Yohanes 5:35

5:35 He was a lamp that was burning and shining, ⁴  and you wanted to rejoice greatly for a short time ⁵  in his light.

Yohanes 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

Yohanes 6:29

6:29 Jesus replied, ⁶  “This is the deed ⁷  God requires ⁸  – to believe in the one whom he ⁹  sent.”

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 7:45

Lack of Belief

7:45 Then the officers ¹⁰  returned ¹¹  to the chief priests and Pharisees, ¹²  who said to them, “Why didn’t you bring him back with you?” ¹³ 

Yohanes 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ¹⁴  “What I have told you from the beginning.

Yohanes 8:33

8:33 “We are descendants ¹⁵  of Abraham,” they replied, ¹⁶  “and have never been anyone’s slaves! How can you say, ¹⁷  ‘You will become free’?”

Yohanes 8:41

8:41 You people ¹⁸  are doing the deeds of your father.”

Then ¹⁹  they said to Jesus, ²⁰  “We were not born as a result of immorality! ²¹  We have only one Father, God himself.”

Yohanes 8:46

8:46 Who among you can prove me guilty ²²  of any sin? ²³  If I am telling you ²⁴  the truth, why don’t you believe me?

Yohanes 8:49

8:49 Jesus answered, “I am not possessed by a demon, ²⁵  but I honor my Father – and yet ²⁶  you dishonor me.

Yohanes 9:19

9:19 They asked the parents, ²⁷  “Is this your son, whom you say ²⁸  was born blind? Then how does he now see?”

Yohanes 9:30

9:30 The man replied, ²⁹  “This is a remarkable thing, ³⁰  that you don’t know where he comes from, and yet he caused me to see! ³¹ 

Yohanes 11:49

11:49 Then one of them, Caiaphas, who was high priest that year, said, ³²  “You know nothing at all!

Yohanes 13:19

13:19 I am telling you this now, ³³  before it happens, so that when it happens you may believe ³⁴  that I am he. ³⁵ 

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ³⁶  in spirit, and testified, ³⁷  “I tell you the solemn truth, ³⁸  one of you will betray me.” ³⁹ 

Yohanes 14:13

14:13 And I will do whatever you ask in my name, ⁴⁰  so that the Father may be glorified ⁴¹  in the Son.

Yohanes 14:16

14:16 Then ⁴²  I will ask the Father, and he will give you another Advocate ⁴³  to be with you forever –

Yohanes 14:29

14:29 I have told you now before it happens, so that when it happens you may believe. ⁴⁴ 

Yohanes 15:9

15:9 “Just as the Father has loved me, I have also loved you; remain ⁴⁵  in my love.

[2:16]  ¹ tn Or (perhaps) “Stop making.”

[2:16]  ² tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[3:28]  ³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:28]  sn See the note on Christ in 1:20.

[5:35]  ⁴ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ⁵ tn Grk “for an hour.”

[6:29]  ⁶ tn Grk “answered and said to them.”

[6:29]  ⁷ tn Grk “the work.”

[6:29]  ⁸ tn Grk “This is the work of God.”

[6:29]  ⁹ tn Grk “that one” (i.e., God).

[7:45]  ¹⁰ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ¹¹ tn Grk “came.”

[7:45]  ¹² sn See the note on Pharisees in 1:24.

[7:45]  ¹³ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[8:25]  ¹⁴ tn Grk “Jesus said to them.”

[8:33]  ¹⁵ tn Grk “We are the seed” (an idiom).

[8:33]  ¹⁶ tn Grk “They answered to him.”

[8:33]  ¹⁷ tn Or “How is it that you say.”

[8:41]  ¹⁸ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ¹⁹ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, 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 52). 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.

[8:41]  ²⁰ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ²¹ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:46]  ²² tn Or “can convict me.”

[8:46]  ²³ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ²⁴ tn Or “if I tell you.”

[8:49]  ²⁵ tn Grk “I do not have a demon.”

[8:49]  ²⁶ tn “Yet” is supplied to show the contrastive element present in the context.

[9:19]  ²⁷ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ²⁸ tn The Greek pronoun and verb are both plural (both parents are addressed).

[9:30]  ²⁹ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ³⁰ tn Grk “For in this is a remarkable thing.”

[9:30]  ³¹ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[11:49]  ³² tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[13:19]  ³³ tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”

[13:19]  ³⁴ tn Grk “so that you may believe.”

[13:19]  ³⁵ tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.

[13:21]  ³⁶ tn Or “greatly troubled.”

[13:21]  ³⁷ tn Grk “and testified and said.”

[13:21]  ³⁸ tn Grk “Truly, truly, I say to you.”

[13:21]  ³⁹ tn Or “will hand me over.”

[14:13]  ⁴⁰ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ⁴¹ tn Or “may be praised” or “may be honored.”

[14:16]  ⁴² tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ⁴³ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[14:29]  ⁴⁴ sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.

[15:9]  ⁴⁵ tn Or “reside.”