Yohanes 1:21

1:21 So they asked him, “Then who are you? ¹  Are you Elijah?” He said, “I am not!” ²  “Are you the Prophet?” ³  He answered, “No!”

Yohanes 1:26

1:26 John answered them, ⁴  “I baptize with water. Among you stands one whom you do not recognize, ⁵ 

Yohanes 1:31-32

1:31 I did not recognize ⁶  him, but I came baptizing with water so that he could be revealed to Israel.” ⁷ 

1:32 Then ⁸  John testified, ⁹  “I saw the Spirit descending like a dove ¹⁰  from heaven, ¹¹  and it remained on him. ¹² 

Yohanes 1:46-47

1:46 Nathanael ¹³  replied, ¹⁴  “Can anything good come out of Nazareth?” ¹⁵  Philip replied, ¹⁶  “Come and see.”

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹⁷  “Look, a true Israelite in whom there is no deceit!” ¹⁸ 

Yohanes 1:50

1:50 Jesus said to him, ¹⁹  “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” ²⁰ 

Yohanes 3:11

3:11 I tell you the solemn truth, ²¹  we speak about what we know and testify about what we have seen, but ²²  you people ²³  do not accept our testimony. ²⁴ 

Yohanes 3:27-28

3:27 John replied, ²⁵  “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ²⁶  but rather, ‘I have been sent before him.’

Yohanes 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ²⁷  can he?” ²⁸ 

Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ²⁹  that the man ³⁰  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 5:37-38

5:37 And the Father who sent me has himself testified about me. You people ³¹  have never heard his voice nor seen his form at any time, ³²  5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

Yohanes 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ³³ 

Yohanes 6:65

6:65 So Jesus added, ³⁴  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ³⁵ 

Yohanes 7:4

7:4 For no one who seeks to make a reputation for himself ³⁶  does anything in secret. ³⁷  If you are doing these things, show yourself to the world.”

Yohanes 8:7

8:7 When they persisted in asking him, he stood up straight ³⁸  and replied, ³⁹  “Whoever among you is guiltless ⁴⁰  may be the first to throw a stone at her.”

Yohanes 8:22

8:22 So the Jewish leaders ⁴¹  began to say, ⁴²  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

Yohanes 8:48

8:48 The Judeans ⁴³  replied, ⁴⁴  “Aren’t we correct in saying ⁴⁵  that you are a Samaritan and are possessed by a demon?” ⁴⁶ 

Yohanes 9:19

9:19 They asked the parents, ⁴⁷  “Is this your son, whom you say ⁴⁸  was born blind? Then how does he now see?”

Yohanes 10:9-10

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ⁴⁹  and find pasture. ⁵⁰  10:10 The thief comes only to steal and kill ⁵¹  and destroy; I have come so that they may have life, and may have it abundantly. ⁵² 

Yohanes 10:33

10:33 The Jewish leaders ⁵³  replied, ⁵⁴  “We are not going to stone you for a good deed ⁵⁵  but for blasphemy, ⁵⁶  because ⁵⁷  you, a man, are claiming to be God.” ⁵⁸ 

Yohanes 11:11

11:11 After he said this, he added, ⁵⁹  “Our friend Lazarus has fallen asleep. ⁶⁰  But I am going there to awaken him.”

Yohanes 11:38

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ⁶¹  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ⁶² 

Yohanes 11:49

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁶³  “You know nothing at all!

Yohanes 12:49

12:49 For I have not spoken from my own authority, ⁶⁴  but the Father himself who sent me has commanded me ⁶⁵  what I should say and what I should speak.

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ⁶⁶  in spirit, and testified, ⁶⁷  “I tell you the solemn truth, ⁶⁸  one of you will betray me.” ⁶⁹ 

Yohanes 13:38

13:38 Jesus answered, “Will you lay down your life for me? ⁷⁰  I tell you the solemn truth, ⁷¹  the rooster will not crow until you have denied me three times!

Yohanes 14:19

14:19 In a little while ⁷²  the world will not see me any longer, but you will see me; because I live, you will live too.

Yohanes 15:2

15:2 He takes away ⁷³  every branch that does not bear ⁷⁴  fruit in me. He ⁷⁵  prunes ⁷⁶  every branch that bears ⁷⁷  fruit so that it will bear more fruit.

Yohanes 15:7

15:7 If you remain ⁷⁸  in me and my words remain ⁷⁹  in you, ask whatever you want, and it will be done for you. ⁸⁰ 

Yohanes 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ⁸¹  But they no longer have any excuse for their sin.

Yohanes 16:25

16:25 “I have told you these things in obscure figures of speech; ⁸²  a time ⁸³  is coming when I will no longer speak to you in obscure figures, but will tell you ⁸⁴  plainly ⁸⁵  about the Father.

Yohanes 17:9

17:9 I am praying ⁸⁶  on behalf of them. I am not praying ⁸⁷  on behalf of the world, but on behalf of those you have given me, because they belong to you. ⁸⁸ 

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁸⁹  know that you sent me.

Yohanes 18:21

18:21 Why do you ask me? Ask those who heard what I said. ⁹⁰  They ⁹¹  know what I said.”

Yohanes 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ⁹²  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ⁹³  against him.”

Yohanes 19:10

19:10 So Pilate said, ⁹⁴  “Do you refuse to speak to me? Don’t you know I have the authority ⁹⁵  to release you, and to crucify you?” ⁹⁶ 

Yohanes 20:13

20:13 They said ⁹⁷  to her, “Woman, ⁹⁸  why are you weeping?” Mary replied, ⁹⁹  “They have taken my Lord away, and I do not know where they have put him!”

Yohanes 21:19

21:19 (Now Jesus ¹⁰⁰  said this to indicate clearly by what kind of death Peter ¹⁰¹  was going to glorify God.) ¹⁰²  After he said this, Jesus told Peter, ¹⁰³  “Follow me.”

Yohanes 21:22

21:22 Jesus replied, ¹⁰⁴  “If I want him to live ¹⁰⁵  until I come back, ¹⁰⁶  what concern is that of yours? You follow me!”

[1:21]  ¹ tn Grk “What then?” (an idiom).

[1:21]  ² sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).

[1:21]  ³ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

[1:26]  ⁴ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ⁵ tn Or “know.”

[1:31]  ⁶ tn Or “know.”

[1:31]  ⁷ sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.

[1:32]  ⁸ 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]  ⁹ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ¹⁰ 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]  ¹¹ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ¹² 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.”

[1:46]  ¹³ tn Grk “And Nathanael.”

[1:46]  ¹⁴ tn Grk “said to him.”

[1:46]  ¹⁵ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:46]  ¹⁶ tn Grk “And Philip said to him.”

[1:47]  ¹⁷ tn Grk “said about him.”

[1:47]  ¹⁸ tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[1:50]  ¹⁹ tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”

[1:50]  ²⁰ sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.

[3:11]  ²¹ tn Grk “Truly, truly, I say to you.”

[3:11]  ²² tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ²³ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ²⁴ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[3:27]  ²⁵ tn Grk “answered and said.”

[3:28]  ²⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:28]  sn See the note on Christ in 1:20.

[4:29]  ²⁷ tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ²⁸ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[5:6]  ²⁹ tn Or “knew.”

[5:6]  ³⁰ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[5:37]  ³¹ 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]  ³² 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.

[6:15]  ³³ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:65]  ³⁴ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ³⁵ tn Grk “unless it has been permitted to him by the Father.”

[7:4]  ³⁶ tn Or “seeks to be well known.”

[7:4]  ³⁷ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[8:7]  ³⁸ tn Or “he straightened up.”

[8:7]  ³⁹ tn Grk “and said to them.”

[8:7]  ⁴⁰ tn Or “sinless.”

[8:22]  ⁴¹ 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 authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ⁴² tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:48]  ⁴³ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ⁴⁴ tn Grk “answered and said to him.”

[8:48]  ⁴⁵ tn Grk “Do we not say rightly.”

[8:48]  ⁴⁶ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[9:19]  ⁴⁷ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ⁴⁸ tn The Greek pronoun and verb are both plural (both parents are addressed).

[10:9]  ⁴⁹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ⁵⁰ sn That is, pasture land in contrast to cultivated land.

[10:10]  ⁵¹ tn That is, “to slaughter” (in reference to animals).

[10:10]  ⁵² tn That is, more than one would normally expect or anticipate.

[10:33]  ⁵³ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁵⁴ tn Grk “answered him.”

[10:33]  ⁵⁵ tn Or “good work.”

[10:33]  ⁵⁶ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ⁵⁷ tn Grk “and because.”

[10:33]  ⁵⁸ tn Grk “you, a man, make yourself to be God.”

[11:11]  ⁵⁹ tn Grk “He said these things, and after this he said to them.”

[11:11]  ⁶⁰ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[11:38]  ⁶¹ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ⁶² sn This is a parenthetical note by the author.

[11:49]  ⁶³ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[12:49]  ⁶⁴ tn Grk “I have not spoken from myself.”

[12:49]  ⁶⁵ tn Grk “has given me commandment.”

[13:21]  ⁶⁶ tn Or “greatly troubled.”

[13:21]  ⁶⁷ tn Grk “and testified and said.”

[13:21]  ⁶⁸ tn Grk “Truly, truly, I say to you.”

[13:21]  ⁶⁹ tn Or “will hand me over.”

[13:38]  ⁷⁰ tn Or “Will you die willingly for me?”

[13:38]  ⁷¹ tn Grk “Truly, truly, I say to you.”

[14:19]  ⁷² tn Grk “Yet a little while, and.”

[15:2]  ⁷³ tn Or “He cuts off.”

[15:2]  sn The Greek verb αἴρω (airw) can mean “lift up” as well as “take away,” and it is sometimes argued that here it is a reference to the gardener “lifting up” (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of “lift up” in 8:59 and 5:8-12, but in the sense of “remove” it is found in 11:39, 11:48, 16:22, and 17:15. In context (theological presuppositions aside for the moment) the meaning “remove” does seem more natural and less forced (particularly in light of v. 6, where worthless branches are described as being “thrown out” – an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2) and thrown out (v. 6) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28-29. This leaves two basic ways of understanding Jesus’ statements about removal of branches in 15:2 and 15:6: (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ “through fire” (cf. 1 Cor 3:11-15). In this case the “removal” of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus’ difficult teaching in 6:66), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1-8). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18, 5:24, 5:29. The first reference (3:18) is especially important because it occurs in the context of 3:16-21, the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10, “And the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb μένω (menw) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship (John 6:56, 8:31, 8:35, 14:10). The prototypical branch who has not remained is Judas, who departed in 13:30. He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18-19 the “antichrists” fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.

[15:2]  ⁷⁴ tn Or “does not yield.”

[15:2]  ⁷⁵ tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ⁷⁶ tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ⁷⁷ tn Or “that yields.”

[15:7]  ⁷⁸ tn Or “reside.”

[15:7]  ⁷⁹ tn Or “reside.”

[15:7]  ⁸⁰ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[15:22]  ⁸¹ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[16:25]  ⁸² tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ⁸³ tn Grk “an hour.”

[16:25]  ⁸⁴ tn Or “inform you.”

[16:25]  ⁸⁵ tn Or “openly.”

[17:9]  ⁸⁶ tn Grk “I am asking.”

[17:9]  ⁸⁷ tn Grk “I am not asking.”

[17:9]  ⁸⁸ tn Or “because they are yours.”

[17:25]  ⁸⁹ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[18:21]  ⁹⁰ tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

[18:21]  ⁹¹ tn Grk “Look, these know what I said.”

[19:4]  ⁹² tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ⁹³ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:10]  ⁹⁴ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁹⁵ tn Or “the power.”

[19:10]  ⁹⁶ tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.

[19:10]  sn See the note on Crucify in 19:6.

[20:13]  ⁹⁷ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ⁹⁸ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

[20:13]  ⁹⁹ tn Grk “She said to them.”

[21:19]  ¹⁰⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ¹⁰¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ¹⁰² 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]  ¹⁰³ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.

[21:22]  ¹⁰⁴ tn Grk “Jesus said to him.”

[21:22]  ¹⁰⁵ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ¹⁰⁶ tn The word “back” is supplied to clarify the meaning.