Yohanes 1:15

1:15 John ¹  testified ²  about him and shouted out, ³  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ⁴  because he existed before me.’”

Yohanes 5:12

5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat ⁵  and walk’?” ⁶ 

Yohanes 7:9

7:9 When he had said this, he remained in Galilee.

Yohanes 9:6

9:6 Having said this, ⁷  he spat on the ground and made some mud ⁸  with the saliva. He ⁹  smeared the mud on the blind man’s ¹⁰  eyes

Yohanes 11:43

11:43 When ¹¹  he had said this, he shouted in a loud voice, ¹²  “Lazarus, come out!”

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ¹³  in spirit, and testified, ¹⁴  “I tell you the solemn truth, ¹⁵  one of you will betray me.” ¹⁶ 

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ¹⁷  Jesus went out with his disciples across the Kidron Valley. ¹⁸  There was an orchard ¹⁹  there, and he and his disciples went into it.

Yohanes 18:22

18:22 When Jesus ²⁰  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ²¹  “Is that the way you answer the high priest?”

Yohanes 18:38

18:38 Pilate asked, ²²  “What is truth?” ²³ 

When he had said this he went back outside to the Jewish leaders ²⁴  and announced, ²⁵  “I find no basis for an accusation ²⁶  against him.

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. ²⁷ 

Yohanes 20:22

20:22 And after he said this, he breathed on them and said, ²⁸  “Receive the Holy Spirit. ²⁹ 

Yohanes 21:19

21:19 (Now Jesus ³⁰  said this to indicate clearly by what kind of death Peter ³¹  was going to glorify God.) ³²  After he said this, Jesus told Peter, ³³  “Follow me.”

[1:15]  ¹ sn John refers to John the Baptist.

[1:15]  ² tn Or “bore witness.”

[1:15]  ³ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ⁴ tn Or “has a higher rank than I.”

[5:12]  ⁵ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  ⁶ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[9:6]  ⁷ tn Grk “said these things.”

[9:6]  ⁸ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ⁹ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ¹⁰ tn Grk “on his.”

[11:43]  ¹¹ tn Grk “And when.”

[11:43]  ¹² sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).

[13:21]  ¹³ tn Or “greatly troubled.”

[13:21]  ¹⁴ tn Grk “and testified and said.”

[13:21]  ¹⁵ tn Grk “Truly, truly, I say to you.”

[13:21]  ¹⁶ tn Or “will hand me over.”

[18:1]  ¹⁷ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ¹⁸ tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ¹⁹ tn Or “a garden.”

[18:22]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ²¹ 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.

[18:38]  ²² tn Grk “Pilate said.”

[18:38]  ²³ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ²⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ²⁵ tn Grk “said to them.”

[18:38]  ²⁶ tn Grk “find no cause.”

[20:20]  ²⁷ 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.

[20:22]  ²⁸ tn Grk “said to them.”

[20:22]  ²⁹ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

[21:19]  ³⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ³¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ³² sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ³³ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.