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 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 7:51

7:51 “Our law doesn’t condemn ¹  a man unless it first hears from him and learns ²  what he is doing, does it?” ³ 

Yohanes 8:49

8:49 Jesus answered, “I am not possessed by a demon, ⁴  but I honor my Father – and yet ⁵  you dishonor me.

Yohanes 12:14

12:14 Jesus found a young donkey ⁶  and sat on it, just as it is written,

Yohanes 19:19

19:19 Pilate also had a notice ⁷  written and fastened to the cross, ⁸  which read: ⁹  “Jesus the Nazarene, the king of the Jews.”

Yohanes 20:23

20:23 If you forgive anyone’s sins, they are forgiven; ¹⁰  if you retain anyone’s sins, they are retained.” ¹¹ 

[7:51]  ¹ tn Grk “judge.”

[7:51]  ² tn Grk “knows.”

[7:51]  ³ 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 “does it?”).

[8:49]  ⁴ tn Grk “I do not have a demon.”

[8:49]  ⁵ tn “Yet” is supplied to show the contrastive element present in the context.

[12:14]  ⁶ sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.

[19:19]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “Now it was written.”

[20:23]  ¹⁰ tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.

[20:23]  ¹¹ sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27, 16:1-4, and 17:18).