Yohanes 2:25

2:25 He did not need anyone to testify about man, ¹  for he knew what was in man. ² 

Yohanes 3:11

3:11 I tell you the solemn truth, ³  we speak about what we know and testify about what we have seen, but ⁴  you people ⁵  do not accept our testimony. ⁶ 

Yohanes 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ⁷  “whenever he ⁸  comes, he will tell ⁹  us everything.” ¹⁰ 

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ¹¹  that the man ¹²  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

Yohanes 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ¹³ 

Yohanes 6:61

6:61 When Jesus was aware ¹⁴  that his disciples were complaining ¹⁵  about this, he said to them, “Does this cause you to be offended? ¹⁶ 

Yohanes 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ¹⁷ 

Yohanes 7:17

7:17 If anyone wants to do God’s will, ¹⁸  he will know about my teaching, whether it is from God or whether I speak from my own authority. ¹⁹ 

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ²⁰  and they are saying nothing to him. ²¹  Do the rulers really know that this man ²²  is the Christ? ²³ 

Yohanes 7:52

7:52 They replied, ²⁴  “You aren’t from Galilee too, are you? ²⁵  Investigate carefully and you will see that no prophet ²⁶  comes from Galilee!”

Yohanes 8:37

8:37 I know that you are Abraham’s descendants. ²⁷  But you want ²⁸  to kill me, because my teaching ²⁹  makes no progress among you. ³⁰ 

Yohanes 9:24

9:24 Then they summoned ³¹  the man who used to be blind ³²  a second time and said to him, “Promise before God to tell the truth. ³³  We know that this man ³⁴  is a sinner.”

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ³⁵  had given orders that anyone who knew where Jesus ³⁶  was should report it, so that they could arrest ³⁷  him.) ³⁸ 

Yohanes 12:50

12:50 And I know that his commandment is eternal life. ³⁹  Thus the things I say, I say just as the Father has told me.” ⁴⁰ 

Yohanes 13:3

13:3 Because Jesus ⁴¹  knew that the Father had handed all things over to him, ⁴²  and that he had come from God and was going back to God,

Yohanes 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ⁴³  ‘The one who eats my bread ⁴⁴  has turned against me.’ ⁴⁵ 

Yohanes 14:20

14:20 You will know at that time ⁴⁶  that I am in my Father and you are in me and I am in you.

Yohanes 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ⁴⁷  that I love the Father. ⁴⁸  Get up, let us go from here.” ⁴⁹ 

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁵⁰  know that you sent me.

Yohanes 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ⁵¹  came and asked them, “Who are you looking for?” ⁵² 

Yohanes 18:21

18:21 Why do you ask me? Ask those who heard what I said. ⁵³  They ⁵⁴  know what I said.”

Yohanes 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ⁵⁵  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ⁵⁶  against him.”

Yohanes 19:10

19:10 So Pilate said, ⁵⁷  “Do you refuse to speak to me? Don’t you know I have the authority ⁵⁸  to release you, and to crucify you?” ⁵⁹ 

Yohanes 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ⁶⁰  everything was completed, ⁶¹  said (in order to fulfill the scripture), ⁶²  “I am thirsty!” ⁶³ 

Yohanes 19:35

19:35 And the person who saw it ⁶⁴  has testified (and his testimony is true, and he ⁶⁵  knows that he is telling the truth), ⁶⁶  so that you also may believe.

Yohanes 20:13-14

20:13 They said ⁶⁷  to her, “Woman, ⁶⁸  why are you weeping?” Mary replied, ⁶⁹  “They have taken my Lord away, and I do not know where they have put him!” 20:14 When she had said this, she turned around and saw Jesus standing there, ⁷⁰  but she did not know that it was Jesus.

Yohanes 21:12

21:12 “Come, have breakfast,” Jesus said. ⁷¹  But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord.

[2:25]  ¹ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ² tn See previous note on “man” in this verse.

[3:11]  ³ tn Grk “Truly, truly, I say to you.”

[3:11]  ⁴ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ⁵ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ⁶ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[4:25]  ⁷ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

[4:25]  ⁸ tn Grk “that one.”

[4:25]  ⁹ tn Or “he will announce to us.”

[4:25]  ¹⁰ tn Grk “all things.”

[5:6]  ¹¹ tn Or “knew.”

[5:6]  ¹² tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[6:15]  ¹³ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:61]  ¹⁴ tn Grk “When Jesus knew within himself.”

[6:61]  ¹⁵ tn Or “were grumbling.”

[6:61]  ¹⁶ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[6:64]  ¹⁷ sn This is a parenthetical comment by the author.

[7:17]  ¹⁸ tn Grk “his will.”

[7:17]  ¹⁹ tn Grk “or whether I speak from myself.”

[7:26]  ²⁰ tn Or “speaking openly.”

[7:26]  ²¹ 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]  ²² tn Grk “this one.”

[7:26]  ²³ 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.

[7:52]  ²⁴ tn Grk “They answered and said to him.”

[7:52]  ²⁵ 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 “are you?”).

[7:52]  ²⁶ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[8:37]  ²⁷ tn Grk “seed” (an idiom).

[8:37]  ²⁸ tn Grk “you are seeking.”

[8:37]  ²⁹ tn Grk “my word.”

[8:37]  ³⁰ 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.

[9:24]  ³¹ tn Grk “they called.”

[9:24]  ³² tn Grk “who was blind.”

[9:24]  ³³ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ³⁴ tn The phrase “this man” is a reference to Jesus.

[11:57]  ³⁵ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:57]  ³⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ³⁷ tn Or “could seize.”

[11:57]  ³⁸ sn This is a parenthetical note by the author.

[12:50]  ³⁹ tn Or “his commandment results in eternal life.”

[12:50]  ⁴⁰ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[13:3]  ⁴¹ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁴² tn Grk “had given all things into his hands.”

[13:18]  ⁴³ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ⁴⁴ tn Or “The one who shares my food.”

[13:18]  ⁴⁵ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[13:18]  sn A quotation from Ps 41:9.

[14:20]  ⁴⁶ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[14:31]  ⁴⁷ tn Or “may learn.”

[14:31]  ⁴⁸ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ⁴⁹ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[17:25]  ⁵⁰ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[18:4]  ⁵¹ tn Grk “knowing all things that were coming upon him.”

[18:4]  ⁵² tn Grk “Whom do you seek?”

[18:21]  ⁵³ tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

[18:21]  ⁵⁴ tn Grk “Look, these know what I said.”

[19:4]  ⁵⁵ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ⁵⁶ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:10]  ⁵⁷ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁵⁸ tn Or “the power.”

[19:10]  ⁵⁹ tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.

[19:10]  sn See the note on Crucify in 19:6.

[19:28]  ⁶⁰ tn Or “that already.”

[19:28]  ⁶¹ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ⁶² sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ⁶³ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[19:35]  ⁶⁴ 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.

[19:35]  ⁶⁵ tn Grk “and that one.”

[19:35]  ⁶⁶ sn A parenthetical note by the author.

[20:13]  ⁶⁷ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ⁶⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

[20:13]  ⁶⁹ tn Grk “She said to them.”

[20:14]  ⁷⁰ 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.

[21:12]  ⁷¹ tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.