Yohanes 1:22

1:22 Then they said to him, “Who are you? Tell us ¹  so that we can give an answer to those who sent us. What do you say about yourself?”

Yohanes 1:50

1:50 Jesus said to him, ²  “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” ³ 

Yohanes 3:4

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” ⁴ 

Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ⁵  – ask me, a Samaritan woman, for water ⁶  to drink?” (For Jews use nothing in common ⁷  with Samaritans.) ⁸ 

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 6:52

6:52 Then the Jews who were hostile to Jesus ⁹  began to argue with one another, ¹⁰  “How can this man ¹¹  give us his flesh to eat?”

Yohanes 9:8

9:8 Then the neighbors and the people who had seen him previously ¹²  as a beggar began saying, ¹³  “Is this not the man ¹⁴  who used to sit and beg?”

Yohanes 11:28

11:28 And when she had said this, Martha ¹⁵  went and called her sister Mary, saying privately, ¹⁶  “The Teacher is here and is asking for you.” ¹⁷ 

Yohanes 11:47

11:47 So the chief priests and the Pharisees ¹⁸  called the council ¹⁹  together and said, “What are we doing? For this man is performing many miraculous signs.

Yohanes 11:56

11:56 Thus they were looking for Jesus, ²⁰  and saying to one another as they stood in the temple courts, ²¹  “What do you think? That he won’t come to the feast?”

Yohanes 12:34

12:34 Then the crowd responded, ²²  “We have heard from the law that the Christ ²³  will remain forever. ²⁴  How ²⁵  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 13:12

13:12 So when Jesus ²⁶  had washed their feet and put his outer clothing back on, he took his place at the table ²⁷  again and said to them, “Do you understand ²⁸  what I have done for you?

Yohanes 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ²⁹  said, ³⁰  “what has happened that you are going to reveal ³¹  yourself to us and not to the world?”

Yohanes 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ³²  came and asked them, “Who are you looking for?” ³³ 

Yohanes 18:26

18:26 One of the high priest’s slaves, ³⁴  a relative of the man whose ear Peter had cut off, ³⁵  said, “Did I not see you in the orchard ³⁶  with him?” ³⁷ 

Yohanes 18:35

18:35 Pilate answered, “I am not a Jew, am I? ³⁸  Your own people ³⁹  and your chief priests handed you over ⁴⁰  to me. What have you done?”

Yohanes 19:10

19:10 So Pilate said, ⁴¹  “Do you refuse to speak to me? Don’t you know I have the authority ⁴²  to release you, and to crucify you?” ⁴³ 

[1:22]  ¹ tn The words “Tell us” are not in the Greek but are implied.

[1:50]  ² tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”

[1:50]  ³ 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.

[3:4]  ⁴ tn The grammatical structure of the question in Greek presupposes a negative reply.

[4:9]  ⁵ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ⁶ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁷ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ⁸ sn This is a parenthetical note by the author.

[6:52]  ⁹ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  ¹⁰ tn Grk “with one another, saying.”

[6:52]  ¹¹ tn Grk “this one,” “this person.”

[9:8]  ¹² tn Or “formerly.”

[9:8]  ¹³ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ¹⁴ tn Grk “the one.”

[11:28]  ¹⁵ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ¹⁶ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ¹⁷ tn Grk “is calling you.”

[11:47]  ¹⁸ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ¹⁹ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:56]  ²⁰ tn Grk “they were seeking Jesus.”

[11:56]  ²¹ tn Grk “in the temple.”

[12:34]  ²² tn Grk “Then the crowd answered him.”

[12:34]  ²³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ²⁴ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ²⁵ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:12]  ²⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ²⁷ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ²⁸ tn Grk “Do you know.”

[14:22]  ²⁹ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ³⁰ tn Grk “said to him.”

[14:22]  ³¹ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

[18:4]  ³² tn Grk “knowing all things that were coming upon him.”

[18:4]  ³³ tn Grk “Whom do you seek?”

[18:26]  ³⁴ tn See the note on the word “slaves” in 4:51.

[18:26]  ³⁵ sn This incident is recounted in v. 10.

[18:26]  ³⁶ tn Or “garden.”

[18:26]  ³⁷ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[18:35]  ³⁸ sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.

[18:35]  ³⁹ tn Or “your own nation.”

[18:35]  ⁴⁰ tn Or “delivered you over.”

[19:10]  ⁴¹ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁴² tn Or “the power.”

[19:10]  ⁴³ 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.