Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ¹  him.) ²  Jesus bent down and wrote on the ground with his finger. ³ 

Yohanes 10:39

10:39 Then ⁴  they attempted ⁵  again to seize him, but he escaped their clutches. ⁶ 

Yohanes 11:8

11:8 The disciples replied, ⁷  “Rabbi, the Jewish leaders ⁸  were just now trying ⁹  to stone you to death! Are ¹⁰  you going there again?”

Yohanes 6:6

6:6 (Now Jesus ¹¹  said this to test him, for he knew what he was going to do.) ¹² 

Yohanes 7:30

7:30 So then they tried to seize Jesus, ¹³  but no one laid a hand on him, because his time ¹⁴  had not yet come.

Yohanes 21:10

21:10 Jesus said, ¹⁵  “Bring some of the fish you have just now caught.”

Yohanes 2:18

2:18 So then the Jewish leaders ¹⁶  responded, ¹⁷  “What sign can you show us, since you are doing these things?” ¹⁸ 

Yohanes 9:34

9:34 They replied, ¹⁹  “You were born completely in sinfulness, ²⁰  and yet you presume to teach us?” ²¹  So they threw him out.

Yohanes 2:9

2:9 When ²²  the head steward tasted the water that had been turned to wine, not knowing where it came from ²³  (though the servants who had drawn the water knew), he ²⁴  called the bridegroom

Yohanes 5:30

5:30 I can do nothing on my own initiative. ²⁵  Just as I hear, I judge, and my judgment is just, ²⁶  because I do not seek my own will, but the will of the one who sent me. ²⁷ 

Yohanes 7:24

7:24 Do not judge according to external appearance, ²⁸  but judge with proper ²⁹  judgment.”

Yohanes 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ³⁰  so that your joy may be complete.

[8:6]  ¹ tn Grk “so that they could accuse.”

[8:6]  ² sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ³ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[10:39]  ⁴ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ⁵ tn Grk “they were seeking.”

[10:39]  ⁶ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[11:8]  ⁷ tn Grk “The disciples said to him.”

[11:8]  ⁸ tn Or “the Jewish authorities”; Grk “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 phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ⁹ tn Grk “seeking.”

[11:8]  ¹⁰ tn Grk “And are.” 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.

[6:6]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹² sn This is a parenthetical note by the author.

[7:30]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

[7:30]  ¹⁴ tn Grk “his hour.”

[21:10]  ¹⁵ tn Grk “said to them.”

[2:18]  ¹⁶ tn Or “the Jewish authorities”; Grk “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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ¹⁷ tn Grk “answered and said to him.”

[2:18]  ¹⁸ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[9:34]  ¹⁹ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ²⁰ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ²¹ tn Grk “and are you teaching us?”

[2:9]  ²² tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ²³ tn Grk “and he did not know where it came from.”

[2:9]  ²⁴ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.

[5:30]  ²⁵ tn Grk “nothing from myself.”

[5:30]  ²⁶ tn Or “righteous,” or “proper.”

[5:30]  ²⁷ tn That is, “the will of the Father who sent me.”

[7:24]  ²⁸ tn Or “based on sight.”

[7:24]  ²⁹ tn Or “honest”; Grk “righteous.”

[16:24]  ³⁰ 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.