Yohanes 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ¹  because he existed before me.’

Yohanes 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ²  “He told me everything I ever did.”

Yohanes 5:44

5:44 How can you believe, if you accept praise ³  from one another and don’t seek the praise ⁴  that comes from the only God? ⁵ 

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. ⁶ 

Yohanes 6:53

6:53 Jesus said to them, “I tell you the solemn truth, ⁷  unless you eat the flesh of the Son of Man and drink his blood, ⁸  you have no life ⁹  in yourselves.

Yohanes 7:31

7:31 Yet many of the crowd ¹⁰  believed in him and said, “Whenever the Christ ¹¹  comes, he won’t perform more miraculous signs than this man did, will he?” ¹² 

Yohanes 9:7

9:7 and said to him, “Go wash in the pool of Siloam” ¹³  (which is translated “sent”). ¹⁴  So the blind man ¹⁵  went away and washed, and came back seeing.

Yohanes 9:18

9:18 Now the Jewish religious leaders ¹⁶  refused to believe ¹⁷  that he had really been blind and had gained his sight until at last they summoned ¹⁸  the parents of the man who had become able to see. ¹⁹ 

Yohanes 9:22

9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ²⁰  For the Jewish leaders had already agreed that anyone who confessed Jesus ²¹  to be the Christ ²²  would be put out ²³  of the synagogue. ²⁴ 

Yohanes 9:41

9:41 Jesus replied, ²⁵  “If you were blind, you would not be guilty of sin, ²⁶  but now because you claim that you can see, ²⁷  your guilt ²⁸  remains.” ²⁹ 

Yohanes 10:12

10:12 The hired hand, ³⁰  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ³¹  the sheep and runs away. ³²  So the wolf attacks ³³  the sheep and scatters them.

Yohanes 10:33

10:33 The Jewish leaders ³⁴  replied, ³⁵  “We are not going to stone you for a good deed ³⁶  but for blasphemy, ³⁷  because ³⁸  you, a man, are claiming to be God.” ³⁹ 

Yohanes 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁴⁰  even if he dies,

Yohanes 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ⁴¹  Couldn’t he have done something to keep Lazarus ⁴²  from dying?”

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ⁴³  said that it had thundered. Others said that an angel had spoken to him. ⁴⁴ 

Yohanes 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

Yohanes 13:12

13:12 So when Jesus ⁴⁵  had washed their feet and put his outer clothing back on, he took his place at the table ⁴⁶  again and said to them, “Do you understand ⁴⁷  what I have done for you?

Yohanes 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ⁴⁸  or to give something to the poor.) ⁴⁹ 

Yohanes 16:20

16:20 I tell you the solemn truth, ⁵⁰  you will weep ⁵¹  and wail, ⁵²  but the world will rejoice; you will be sad, ⁵³  but your sadness will turn into ⁵⁴  joy.

Yohanes 16:26

16:26 At that time ⁵⁵  you will ask in my name, and I do not say ⁵⁶  that I will ask the Father on your behalf.

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ⁵⁷  my joy completed ⁵⁸  in themselves.

Yohanes 18:16

18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, ⁵⁹  and brought Peter inside.

Yohanes 19:10

19:10 So Pilate said, ⁶⁰  “Do you refuse to speak to me? Don’t you know I have the authority ⁶¹  to release you, and to crucify you?” ⁶² 

Yohanes 19:12-13

19:12 From this point on, Pilate tried ⁶³  to release him. But the Jewish leaders ⁶⁴  shouted out, ⁶⁵  “If you release this man, ⁶⁶  you are no friend of Caesar! ⁶⁷  Everyone who claims to be a king ⁶⁸  opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ⁶⁹  in the place called “The Stone Pavement” ⁷⁰  (Gabbatha in ⁷¹  Aramaic). ⁷² 

Yohanes 20:12

20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet.

Yohanes 21:19

21:19 (Now Jesus ⁷³  said this to indicate clearly by what kind of death Peter ⁷⁴  was going to glorify God.) ⁷⁵  After he said this, Jesus told Peter, ⁷⁶  “Follow me.”

[1:30]  ¹ tn Or “has a higher rank than I.”

[4:39]  ² tn Grk “when she testified.”

[5:44]  ³ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ⁴ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ⁵ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[6:15]  ⁶ 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).

[6:53]  ⁷ tn Grk “Truly, truly, I say to you.”

[6:53]  ⁸ sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ⁹ tn That is, “no eternal life” (as opposed to physical life).

[7:31]  ¹⁰ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ¹¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  sn See the note on Christ in 1:20.

[7:31]  ¹² 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 it is “will he?”).

[9:7]  ¹³ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ¹⁴ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ¹⁵ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[9:18]  ¹⁶ tn Or “the Jewish religious 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ¹⁷ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ¹⁸ tn Grk “they called.”

[9:18]  ¹⁹ tn Or “the man who had gained his sight.”

[9:22]  ²⁰ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ²¹ tn Grk “confessed him.”

[9:22]  ²² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  sn See the note on Christ in 1:20.

[9:22]  ²³ tn Or “would be expelled from.”

[9:22]  ²⁴ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[9:41]  ²⁵ tn Grk “Jesus said to them.”

[9:41]  ²⁶ tn Grk “you would not have sin.”

[9:41]  ²⁷ tn Grk “now because you say, ‘We see…’”

[9:41]  ²⁸ tn Or “your sin.”

[9:41]  ²⁹ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

[10:12]  ³⁰ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ³¹ tn Grk “leaves.”

[10:12]  ³² tn Or “flees.”

[10:12]  ³³ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[10:33]  ³⁴ 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]  ³⁵ tn Grk “answered him.”

[10:33]  ³⁶ tn Or “good work.”

[10:33]  ³⁷ 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]  ³⁸ tn Grk “and because.”

[10:33]  ³⁹ tn Grk “you, a man, make yourself to be God.”

[11:25]  ⁴⁰ tn That is, will come to life.

[11:37]  ⁴¹ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ⁴² tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[12:29]  ⁴³ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ⁴⁴ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[13:12]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ⁴⁶ 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]  ⁴⁷ tn Grk “Do you know.”

[13:29]  ⁴⁸ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ⁴⁹ sn This is a parenthetical note by the author.

[16:20]  ⁵⁰ tn Grk “Truly, truly, I say to you.”

[16:20]  ⁵¹ tn Or “wail,” “cry.”

[16:20]  ⁵² tn Or “lament.”

[16:20]  ⁵³ tn Or “sorrowful.”

[16:20]  ⁵⁴ tn Grk “will become.”

[16:26]  ⁵⁵ tn Grk “In that day.”

[16:26]  ⁵⁶ tn Grk “I do not say to you.”

[17:13]  ⁵⁷ tn Grk “they may have.”

[17:13]  ⁵⁸ tn Or “fulfilled.”

[18:16]  ⁵⁹ tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.

[19:10]  ⁶⁰ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁶¹ tn Or “the power.”

[19:10]  ⁶² 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.

[19:12]  ⁶³ tn Grk “sought.”

[19:12]  ⁶⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ⁶⁵ tn Grk “shouted out, saying.”

[19:12]  ⁶⁶ tn Grk “this one.”

[19:12]  ⁶⁷ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ⁶⁸ tn Grk “who makes himself out to be a king.”

[19:13]  ⁶⁹ tn Or “the judge’s seat.”

[19:13]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[19:13]  ⁷⁰ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ⁷¹ tn Grk “in Hebrew.”

[19:13]  sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.

[19:13]  ⁷² sn This is a parenthetical note by the author.

[21:19]  ⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ⁷⁴ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ⁷⁵ 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]  ⁷⁶ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.