Yohanes 7:24

7:24 Do not judge according to external appearance, ¹  but judge with proper ²  judgment.”

Yohanes 5:37

5:37 And the Father who sent me has himself testified about me. You people ³  have never heard his voice nor seen his form at any time, ⁴ 

Yohanes 1:32

1:32 Then ⁵  John testified, ⁶  “I saw the Spirit descending like a dove ⁷  from heaven, ⁸  and it remained on him. ⁹ 

Yohanes 9:9

9:9 Some people said, ¹⁰  “This is the man!” ¹¹  while others said, “No, but he looks like him.” ¹²  The man himself ¹³  kept insisting, “I am the one!” ¹⁴ 

Yohanes 4:35

4:35 Don’t you say, ¹⁵  ‘There are four more months and then comes the harvest?’ I tell you, look up ¹⁶  and see that the fields are already white ¹⁷  for harvest!

Yohanes 8:15

8:15 You people ¹⁸  judge by outward appearances; ¹⁹  I do not judge anyone. ²⁰ 

Yohanes 11:38

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ²¹  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ²² 

Yohanes 11:52

11:52 and not for the Jewish nation ²³  only, ²⁴  but to gather together ²⁵  into one the children of God who are scattered.) ²⁶ 

Yohanes 1:11

1:11 He came to what was his own, ²⁷  but ²⁸  his own people ²⁹  did not receive him. ³⁰ 

Yohanes 6:70

6:70 Jesus replied, ³¹  “Didn’t I choose you, the twelve, and yet one of you is the devil?” ³² 

Yohanes 8:53

8:53 You aren’t greater than our father Abraham who died, are you? ³³  And the prophets died too! Who do you claim to be?”

Yohanes 16:15

16:15 Everything that the Father has is mine; that is why I said the Spirit ³⁴  will receive from me what is mine ³⁵  and will tell it to you. ³⁶ 

Yohanes 19:23

19:23 Now when the soldiers crucified ³⁷  Jesus, they took his clothes and made four shares, one for each soldier, ³⁸  and the tunic ³⁹  remained. (Now the tunic ⁴⁰  was seamless, woven from top to bottom as a single piece.) ⁴¹ 

[7:24]  ¹ tn Or “based on sight.”

[7:24]  ² tn Or “honest”; Grk “righteous.”

[5:37]  ³ tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ⁴ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[1:32]  ⁵ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:32]  ⁶ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ⁷ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:32]  ⁸ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ⁹ sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

[9:9]  ¹⁰ tn Grk “Others were saying.”

[9:9]  ¹¹ tn Grk “This is the one.”

[9:9]  ¹² tn Grk “No, but he is like him.”

[9:9]  ¹³ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ¹⁴ tn Grk “I am he.”

[4:35]  ¹⁵ tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  ¹⁶ tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  ¹⁷ tn That is, “ripe.”

[8:15]  ¹⁸ tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.

[8:15]  ¹⁹ tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.

[8:15]  ²⁰ sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.

[11:38]  ²¹ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ²² sn This is a parenthetical note by the author.

[11:52]  ²³ tn See the note on the word “nation” in the previous verse.

[11:52]  ²⁴ 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]  ²⁵ tn Grk “that he might gather together.”

[11:52]  ²⁶ sn This is a parenthetical note by the author.

[1:11]  ²⁷ tn Grk “to his own things.”

[1:11]  ²⁸ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ²⁹ tn “People” is not in the Greek text but is implied.

[1:11]  ³⁰ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[6:70]  ³¹ tn Grk “Jesus answered them.”

[6:70]  ³² tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”

[8:53]  ³³ 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 “are you?”).

[16:15]  ³⁴ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ³⁵ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ³⁶ tn Or “will announce it to you.”

[19:23]  ³⁷ sn See the note on Crucify in 19:6.

[19:23]  ³⁸ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ³⁹ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ⁴⁰ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ⁴¹ sn This is a parenthetical note by the author.