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 9:31

9:31 We know that God doesn’t listen to ⁴  sinners, but if anyone is devout ⁵  and does his will, God ⁶  listens to ⁷  him. ⁸ 

Yohanes 10:21

10:21 Others said, “These are not the words ⁹  of someone possessed by a demon. A demon cannot cause the blind to see, ¹⁰  can it?” ¹¹ 

Yohanes 10:32

10:32 Jesus said to them, ¹²  “I have shown you many good deeds ¹³  from the Father. For which one of them are you going to stone me?”

Yohanes 13:3

13:3 Because Jesus ¹⁴  knew that the Father had handed all things over to him, ¹⁵  and that he had come from God and was going back to God,

Yohanes 13:38

13:38 Jesus answered, “Will you lay down your life for me? ¹⁶  I tell you the solemn truth, ¹⁷  the rooster will not crow until you have denied me three times!

Yohanes 18:22

18:22 When Jesus ¹⁸  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ¹⁹  “Is that the way you answer the high priest?”

Yohanes 18:39

18:39 But it is your custom that I release one prisoner ²⁰  for you at the Passover. ²¹  So do you want me to release for you the king of the Jews?”

[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]).

[9:31]  ⁴ tn Grk “God does not hear.”

[9:31]  ⁵ tn Or “godly.”

[9:31]  ⁶ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ⁷ tn Or “hears.”

[9:31]  ⁸ tn Grk “this one.”

[10:21]  ⁹ tn Or “the sayings.”

[10:21]  ¹⁰ tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

[10:21]  ¹¹ 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 “can it?”).

[10:32]  ¹² tn Grk “Jesus answered them.”

[10:32]  ¹³ tn Or “good works.”

[13:3]  ¹⁴ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ¹⁵ tn Grk “had given all things into his hands.”

[13:38]  ¹⁶ tn Or “Will you die willingly for me?”

[13:38]  ¹⁷ tn Grk “Truly, truly, I say to you.”

[18:22]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹⁹ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[18:39]  ²⁰ tn The word “prisoner” is not in the Greek text but is implied.

[18:39]  ²¹ sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.