Yohanes 4:20

4:20 Our fathers worshiped on this mountain, ¹  and you people ²  say that the place where people must worship is in Jerusalem.” ³ 

Yohanes 5:4

5:4 [[EMPTY]] ⁴ 

Yohanes 6:10

6:10 Jesus said, “Have ⁵  the people sit down.” (Now there was a lot of grass in that place.) ⁶  So the men ⁷  sat down, about five thousand in number.

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. ⁸ 

Yohanes 7:27

7:27 But we know where this man ⁹  comes from. ¹⁰  Whenever the Christ ¹¹  comes, no one will know where he comes from.” ¹² 

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ¹³  him.) ¹⁴  Jesus bent down and wrote on the ground with his finger. ¹⁵ 

Yohanes 8:46

8:46 Who among you can prove me guilty ¹⁶  of any sin? ¹⁷  If I am telling you ¹⁸  the truth, why don’t you believe me?

Yohanes 10:10

10:10 The thief comes only to steal and kill ¹⁹  and destroy; I have come so that they may have life, and may have it abundantly. ²⁰ 

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ²¹  had given orders that anyone who knew where Jesus ²²  was should report it, so that they could arrest ²³  him.) ²⁴ 

Yohanes 12:50

12:50 And I know that his commandment is eternal life. ²⁵  Thus the things I say, I say just as the Father has told me.” ²⁶ 

Yohanes 13:8

13:8 Peter said to him, “You will never wash my feet!” ²⁷  Jesus replied, ²⁸  “If I do not wash you, you have no share with me.” ²⁹ 

Yohanes 13:12

13:12 So when Jesus ³⁰  had washed their feet and put his outer clothing back on, he took his place at the table ³¹  again and said to them, “Do you understand ³²  what I have done for you?

Yohanes 13:20

13:20 I tell you the solemn truth, ³³  whoever accepts ³⁴  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ³⁵ 

Yohanes 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ³⁶  that I love the Father. ³⁷  Get up, let us go from here.” ³⁸ 

Yohanes 16:2

16:2 They will put you out of ³⁹  the synagogue, ⁴⁰  yet a time ⁴¹  is coming when the one who kills you will think he is offering service to God. ⁴² 

Yohanes 18:9

18:9 He said this ⁴³  to fulfill the word he had spoken, ⁴⁴  “I have not lost a single one of those whom you gave me.” ⁴⁵ 

[4:20]  ¹ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ² tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:4]  ⁴ 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.

[6:10]  ⁵ tn Grk “Make.”

[6:10]  ⁶ sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  ⁷ tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).

[6:15]  ⁸ 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).

[7:27]  ⁹ tn Grk “this one.”

[7:27]  ¹⁰ sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ¹¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  sn See the note on Christ in 1:20.

[7:27]  ¹² sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[8:6]  ¹³ tn Grk “so that they could accuse.”

[8:6]  ¹⁴ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ¹⁵ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[8:46]  ¹⁶ tn Or “can convict me.”

[8:46]  ¹⁷ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ¹⁸ tn Or “if I tell you.”

[10:10]  ¹⁹ tn That is, “to slaughter” (in reference to animals).

[10:10]  ²⁰ tn That is, more than one would normally expect or anticipate.

[11:57]  ²¹ 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]  ²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ²³ tn Or “could seize.”

[11:57]  ²⁴ sn This is a parenthetical note by the author.

[12:50]  ²⁵ tn Or “his commandment results in eternal life.”

[12:50]  ²⁶ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[13:8]  ²⁷ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ²⁸ tn Grk “Jesus answered him.”

[13:8]  ²⁹ tn Or “you have no part in me.”

[13:12]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ³¹ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ³² tn Grk “Do you know.”

[13:20]  ³³ tn Grk “Truly, truly, I say to you.”

[13:20]  ³⁴ tn Or “receives,” and so throughout this verse.

[13:20]  ³⁵ sn The one who sent me refers to God.

[14:31]  ³⁶ tn Or “may learn.”

[14:31]  ³⁷ 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]  ³⁸ 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.

[16:2]  ³⁹ tn Or “expel you from.”

[16:2]  ⁴⁰ sn See the note on synagogue in 6:59.

[16:2]  ⁴¹ tn Grk “an hour.”

[16:2]  ⁴² sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[18:9]  ⁴³ tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.

[18:9]  ⁴⁴ sn This expression is similar to John 6:39 and John 17:12.

[18:9]  ⁴⁵ tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.

[18:9]  sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.