Yohanes 3:21

3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ¹ 

Yohanes 4:48

4:48 So Jesus said to him, “Unless you people ²  see signs and wonders you will never believe!” ³ 

Yohanes 4:50

4:50 Jesus told him, “Go home; ⁴  your son will live.” The man believed the word that Jesus spoke to him, and set off for home. ⁵ 

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁶  on the Sabbath, the Jewish leaders ⁷  began persecuting ⁸  him.

Yohanes 6:8

6:8 One of Jesus’ disciples, ⁹  Andrew, Simon Peter’s brother, said to him,

Yohanes 6:21

6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

Yohanes 8:4

8:4 and said to Jesus, ¹⁰  “Teacher, this woman was caught in the very act of adultery.

Yohanes 8:10

8:10 Jesus stood up straight ¹¹  and said to her, “Woman, ¹²  where are they? Did no one condemn you?”

Yohanes 8:57

8:57 Then the Judeans ¹³  replied, ¹⁴  “You are not yet fifty years old! ¹⁵  Have ¹⁶  you seen Abraham?”

Yohanes 9:28

9:28 They ¹⁷  heaped insults ¹⁸  on him, saying, ¹⁹  “You are his disciple! ²⁰  We are disciples of Moses!

Yohanes 10:4

10:4 When he has brought all his own sheep ²¹  out, he goes ahead of them, and the sheep follow him because they recognize ²²  his voice.

Yohanes 11:12

11:12 Then the disciples replied, ²³  “Lord, if he has fallen asleep, he will recover.”

Yohanes 13:4

13:4 he got up from the meal, removed ²⁴  his outer clothes, ²⁵  took a towel and tied it around himself. ²⁶ 

Yohanes 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ²⁷  with their commanding officer ²⁸  and the officers of the Jewish leaders ²⁹  arrested ³⁰  Jesus and tied him up. ³¹ 

Yohanes 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ³²  summoned Jesus, and asked him, “Are you the king of the Jews?” ³³ 

Yohanes 19:2

19:2 The soldiers ³⁴  braided ³⁵  a crown of thorns ³⁶  and put it on his head, and they clothed him in a purple robe. ³⁷ 

Yohanes 19:5

19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. ³⁸  Pilate ³⁹  said to them, “Look, here is the man!” ⁴⁰ 

Yohanes 19:19

19:19 Pilate also had a notice ⁴¹  written and fastened to the cross, ⁴²  which read: ⁴³  “Jesus the Nazarene, the king of the Jews.”

Yohanes 19:32

19:32 So the soldiers came and broke the legs of the two men who had been crucified ⁴⁴  with Jesus, ⁴⁵  first the one and then the other. ⁴⁶ 

Yohanes 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁴⁷  in strips of linen cloth ⁴⁸  according to Jewish burial customs. ⁴⁹ 

Yohanes 20:11

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

Yohanes 20:16

20:16 Jesus said to her, “Mary.” She ⁵⁰  turned and said to him in Aramaic, ⁵¹  “Rabboni” ⁵²  (which means Teacher). ⁵³ 

Yohanes 20:21-22

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.” 20:22 And after he said this, he breathed on them and said, ⁵⁴  “Receive the Holy Spirit. ⁵⁵ 

Yohanes 20:29

20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ⁵⁶  who have not seen and yet have believed.” ⁵⁷ 

[3:21]  ¹ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[4:48]  ² tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ³ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[4:50]  ⁴ tn Grk “Go”; the word “home” is not in the Greek text, but is implied.

[4:50]  ⁵ tn Grk “and left.” The words “for home” are implied by the following verse.

[5:16]  ⁶ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁸ tn Or “harassing.”

[6:8]  ⁹ tn Grk “one of his disciples.”

[8:4]  ¹⁰ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:10]  ¹¹ tn Or “straightened up.”

[8:10]  ¹² 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.

[8:57]  ¹³ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, 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 have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ¹⁴ tn Grk “said to him.”

[8:57]  ¹⁵ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ¹⁶ tn Grk “And have.”

[9:28]  ¹⁷ tn Grk “And they.” 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.

[9:28]  ¹⁸ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ¹⁹ tn Grk “and said.”

[9:28]  ²⁰ tn Grk “You are that one’s disciple.”

[10:4]  ²¹ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ²² tn Grk “because they know.”

[11:12]  ²³ tn Grk “Then the disciples said to him.”

[13:4]  ²⁴ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ²⁵ tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.

[13:4]  ²⁶ tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.

[18:12]  ²⁷ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ²⁸ tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ²⁹ 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, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ³⁰ tn Or “seized.”

[18:12]  ³¹ tn Or “bound him.”

[18:33]  ³² tn Grk “into the praetorium.”

[18:33]  ³³ 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.

[19:2]  ³⁴ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ³⁵ tn Or “wove.”

[19:2]  ³⁶ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ³⁷ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[19:5]  ³⁸ sn See the note on the purple robe in 19:2.

[19:5]  ³⁹ tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.

[19:5]  ⁴⁰ sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.

[19:19]  ⁴¹ tn Or “an inscription.”

[19:19]  sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.

[19:19]  ⁴² tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.

[19:19]  sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.

[19:19]  ⁴³ tn Grk “Now it was written.”

[19:32]  ⁴⁴ sn See the note on Crucify in 19:6.

[19:32]  ⁴⁵ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ⁴⁶ tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[19:40]  ⁴⁷ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ⁴⁸ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ⁴⁹ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[20:16]  ⁵⁰ tn Grk “That one.”

[20:16]  ⁵¹ tn Grk “in Hebrew.”

[20:16]  ⁵² sn The Aramaic Rabboni means “my teacher” (a title of respect).

[20:16]  ⁵³ sn This is a parenthetical note by the author.

[20:22]  ⁵⁴ tn Grk “said to them.”

[20:22]  ⁵⁵ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

[20:29]  ⁵⁶ tn Grk “are those.”

[20:29]  ⁵⁷ tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).