Yohanes 7:3

7:3 So Jesus’ brothers ¹  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ² 

Yohanes 8:39

8:39 They answered him, ³  “Abraham is our father!” ⁴  Jesus replied, ⁵  “If you are ⁶  Abraham’s children, you would be doing ⁷  the deeds of Abraham.

Yohanes 8:53

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

Yohanes 11:48

11:48 If we allow him to go on in this way, ⁹  everyone will believe in him, and the Romans will come and take away our sanctuary ¹⁰  and our nation.”

Yohanes 12:38

12:38 so that the word ¹¹  of Isaiah the prophet would be fulfilled. He said, ¹²  “Lord, who has believed our message, and to whom has the arm of the Lord ¹³  been revealed?” ¹⁴ 

Yohanes 18:10

18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, ¹⁵  cutting off his right ear. ¹⁶  (Now the slave’s name was Malchus.) ¹⁷ 

Yohanes 19:25

19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. ¹⁸ 

Yohanes 20:20

20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ¹⁹ 

Yohanes 20:27

20:27 Then he said to Thomas, “Put ²⁰  your finger here, and examine ²¹  my hands. Extend ²²  your hand and put it ²³  into my side. Do not continue in your unbelief, but believe.” ²⁴ 

[7:3]  ¹ tn Grk “his brothers.”

[7:3]  sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.

[7:3]  ² tn Grk “your deeds that you are doing.”

[7:3]  sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.

[8:39]  ³ tn Grk “They answered and said to him.”

[8:39]  ⁴ tn Or “Our father is Abraham.”

[8:39]  ⁵ tn Grk “Jesus said to them.”

[8:39]  ⁶ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ⁷ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[8:53]  ⁸ 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?”).

[11:48]  ⁹ tn Grk “If we let him do thus.”

[11:48]  ¹⁰ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[12:38]  ¹¹ tn Or “message.”

[12:38]  ¹² tn Grk “who said.”

[12:38]  ¹³ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ¹⁴ sn A quotation from Isa 53:1.

[18:10]  ¹⁵ tn See the note on the word “slaves” in 4:51.

[18:10]  ¹⁶ sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).

[18:10]  ¹⁷ sn This is a parenthetical note by the author.

[19:25]  ¹⁸ sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.

[20:20]  ¹⁹ sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.

[20:27]  ²⁰ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ²¹ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ²² tn Or “reach out” or “put.”

[20:27]  ²³ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ²⁴ tn Grk “and do not be unbelieving, but believing.”