Yohanes 6:12

6:12 When they were all satisfied, Jesus ¹  said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.”

Yohanes 6:41

6:41 Then the Jews who were hostile to Jesus ²  began complaining about him because he said, “I am the bread that came down from heaven,”

Yohanes 6:60

6:60 Then many of his disciples, when they heard these things, ³  said, “This is a difficult ⁴  saying! ⁵  Who can understand it?” ⁶ 

Yohanes 11:12

11:12 Then the disciples replied, ⁷  “Lord, if he has fallen asleep, he will recover.”

Yohanes 11:52

11:52 and not for the Jewish nation ⁸  only, ⁹  but to gather together ¹⁰  into one the children of God who are scattered.) ¹¹ 

Yohanes 12:18

12:18 Because they had heard that Jesus ¹²  had performed this miraculous sign, the crowd went out to meet him.

Yohanes 13:24

13:24 So Simon Peter ¹³  gestured to this disciple ¹⁴  to ask Jesus ¹⁵  who it was he was referring to. ¹⁶ 

Yohanes 19:34

19:34 But one of the soldiers pierced ¹⁷  his side with a spear, and blood and water ¹⁸  flowed out immediately.

[6:12]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:41]  ² tn Grk “Then 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 translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

[6:60]  ³ tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.

[6:60]  ⁴ tn Or “hard,” “demanding.”

[6:60]  ⁵ tn Or “teaching”; Grk “word.”

[6:60]  ⁶ tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.

[11:12]  ⁷ tn Grk “Then the disciples said to him.”

[11:52]  ⁸ tn See the note on the word “nation” in the previous verse.

[11:52]  ⁹ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ¹⁰ tn Grk “that he might gather together.”

[11:52]  ¹¹ sn This is a parenthetical note by the author.

[12:18]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ¹³ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ¹⁴ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ¹⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ¹⁶ sn That is, who would betray him (v. 21).

[19:34]  ¹⁷ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ¹⁸ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.