Yohanes 6:34

6:34 So they said to him, “Sir, ¹  give us this bread all the time!”

Yohanes 19:8

19:8 When Pilate heard what they said, ²  he was more afraid than ever, ³ 

Yohanes 21:21

21:21 So when Peter saw him, ⁴  he asked Jesus, “Lord, what about him?”

Yohanes 2:19

2:19 Jesus replied, ⁵  “Destroy ⁶  this temple and in three days I will raise it up again.”

Yohanes 7:27

7:27 But we know where this man ⁷  comes from. ⁸  Whenever the Christ ⁹  comes, no one will know where he comes from.” ¹⁰ 

Yohanes 9:29

9:29 We know that God has spoken to Moses! We do not know where this man ¹¹  comes from!”

Yohanes 18:40

18:40 Then they shouted back, ¹²  “Not this man, ¹³  but Barabbas!” ¹⁴  (Now Barabbas was a revolutionary. ¹⁵ ) ¹⁶ 

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ¹⁷  that the man ¹⁸  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 6:27

6:27 Do not work for the food that disappears, ¹⁹  but for the food that remains to eternal life – the food ²⁰  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ²¹ 

Yohanes 6:58

6:58 This ²²  is the bread that came down from heaven; it is not like the bread your ancestors ²³  ate, but then later died. ²⁴  The one who eats ²⁵  this bread will live forever.”

Yohanes 9:39

9:39 Jesus ²⁶  said,] ²⁷  “For judgment I have come into this world, so that those who do not see may gain their sight, ²⁸  and the ones who see may become blind.”

Yohanes 19:12

19:12 From this point on, Pilate tried ²⁹  to release him. But the Jewish leaders ³⁰  shouted out, ³¹  “If you release this man, ³²  you are no friend of Caesar! ³³  Everyone who claims to be a king ³⁴  opposes Caesar!”

Yohanes 19:20

19:20 Thus many of the Jewish residents of Jerusalem ³⁵  read this notice, ³⁶  because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, ³⁷  Latin, and Greek.

[6:34]  ¹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).

[19:8]  ² tn Grk “heard this word.”

[19:8]  ³ tn Grk “became more afraid.”

[21:21]  ⁴ tn Grk “saw this one.”

[2:19]  ⁵ tn Grk “answered and said to them.”

[2:19]  ⁶ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[7:27]  ⁷ tn Grk “this one.”

[7:27]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[9:29]  ¹¹ tn Grk “where this one.”

[18:40]  ¹² tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ¹³ tn Grk “this one.”

[18:40]  ¹⁴ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ¹⁵ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ¹⁶ sn This is a parenthetical note by the author.

[5:6]  ¹⁷ tn Or “knew.”

[5:6]  ¹⁸ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[6:27]  ¹⁹ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ²⁰ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ²¹ tn Grk “on this one.”

[6:58]  ²² tn Or “This one.”

[6:58]  ²³ tn Or “forefathers”; Grk “fathers.”

[6:58]  ²⁴ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ²⁵ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[9:39]  ²⁶ tn Grk “And Jesus.” 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.

[9:39]  ²⁷ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ²⁸ tn Or “that those who do not see may see.”

[19:12]  ²⁹ tn Grk “sought.”

[19:12]  ³⁰ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ³¹ tn Grk “shouted out, saying.”

[19:12]  ³² tn Grk “this one.”

[19:12]  ³³ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ³⁴ tn Grk “who makes himself out to be a king.”

[19:20]  ³⁵ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.

[19:20]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:20]  ³⁶ tn Or “this inscription.”

[19:20]  ³⁷ tn Grk “in Hebrew.”