Yohanes 1:38

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ¹  So they said to him, “Rabbi” (which is translated Teacher), ²  “where are you staying?”

Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ³  – ask me, a Samaritan woman, for water ⁴  to drink?” (For Jews use nothing in common ⁵  with Samaritans.) ⁶ 

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, ⁷  “He told me everything I ever did.”

Yohanes 6:5

6:5 Then Jesus, when he looked up ⁸  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

Yohanes 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ⁹  as much as they wanted.

Yohanes 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ¹⁰ 

Yohanes 7:31

7:31 Yet many of the crowd ¹¹  believed in him and said, “Whenever the Christ ¹²  comes, he won’t perform more miraculous signs than this man did, will he?” ¹³ 

Yohanes 8:10

8:10 Jesus stood up straight ¹⁴  and said to her, “Woman, ¹⁵  where are they? Did no one condemn you?”

Yohanes 8:19

8:19 Then they began asking ¹⁶  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ¹⁷ 

Yohanes 8:52

8:52 Then ¹⁸  the Judeans ¹⁹  responded, ²⁰  “Now we know you’re possessed by a demon! ²¹  Both Abraham and the prophets died, and yet ²²  you say, ‘If anyone obeys ²³  my teaching, ²⁴  he will never experience ²⁵  death.’ ²⁶ 

Yohanes 10:33

10:33 The Jewish leaders ²⁷  replied, ²⁸  “We are not going to stone you for a good deed ²⁹  but for blasphemy, ³⁰  because ³¹  you, a man, are claiming to be God.” ³² 

Yohanes 12:9

12:9 Now a large crowd of Judeans ³³  learned ³⁴  that Jesus ³⁵  was there, and so they came not only because of him ³⁶  but also to see Lazarus whom he had raised from the dead.

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ³⁷  but when Jesus was glorified, ³⁸  then they remembered that these things were written about him and that these things had happened ³⁹  to him.) ⁴⁰ 

Yohanes 12:34

12:34 Then the crowd responded, ⁴¹  “We have heard from the law that the Christ ⁴²  will remain forever. ⁴³  How ⁴⁴  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ⁴⁵  When Jesus had said these things, he went away and hid himself from them.

Yohanes 12:40

12:40 “He has blinded their eyes

and hardened their heart, ⁴⁶ 

so that they would not see with their eyes

and understand with their heart, ⁴⁷ 

and turn to me, ⁴⁸  and I would heal them.” ⁴⁹ 

Yohanes 12:42

12:42 Nevertheless, even among the rulers ⁵⁰  many believed in him, but because of the Pharisees ⁵¹  they would not confess Jesus to be the Christ, ⁵²  so that they would not be put out of ⁵³  the synagogue. ⁵⁴ 

Yohanes 13:12

13:12 So when Jesus ⁵⁵  had washed their feet and put his outer clothing back on, he took his place at the table ⁵⁶  again and said to them, “Do you understand ⁵⁷  what I have done for you?

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ⁵⁸  in spirit, and testified, ⁵⁹  “I tell you the solemn truth, ⁶⁰  one of you will betray me.” ⁶¹ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁶²  to heaven ⁶³  and said, “Father, the time ⁶⁴  has come. Glorify your Son, so that your ⁶⁵  Son may glorify you –

Yohanes 18:38

18:38 Pilate asked, ⁶⁶  “What is truth?” ⁶⁷ 

When he had said this he went back outside to the Jewish leaders ⁶⁸  and announced, ⁶⁹  “I find no basis for an accusation ⁷⁰  against him.

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁷¹  him! Crucify him!” ⁷²  Pilate said, ⁷³  “You take him and crucify him! ⁷⁴  Certainly ⁷⁵  I find no reason for an accusation ⁷⁶  against him!”

Yohanes 19:12

19:12 From this point on, Pilate tried ⁷⁷  to release him. But the Jewish leaders ⁷⁸  shouted out, ⁷⁹  “If you release this man, ⁸⁰  you are no friend of Caesar! ⁸¹  Everyone who claims to be a king ⁸²  opposes Caesar!”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ⁸³  and Thomas was with them. Although the doors were locked, ⁸⁴  Jesus came and stood among them and said, “Peace be with you!”

[1:38]  ¹ tn Grk “What are you seeking?”

[1:38]  ² sn This is a parenthetical note by the author.

[4:9]  ³ 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]  ⁴ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁵ 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]  ⁶ sn This is a parenthetical note by the author.

[4:39]  ⁷ tn Grk “when she testified.”

[6:5]  ⁸ tn Grk “when he lifted up his eyes” (an idiom).

[6:11]  ⁹ tn Grk “likewise also (he distributed) from the fish.”

[6:64]  ¹⁰ sn This is a parenthetical comment by the author.

[7:31]  ¹¹ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ¹² 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]  ¹³ 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?”).

[8:10]  ¹⁴ tn Or “straightened up.”

[8:10]  ¹⁵ 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.

[8:19]  ¹⁶ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ¹⁷ sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:52]  ¹⁸ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ¹⁹ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, 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).

[8:52]  ²⁰ tn Grk “said to him.”

[8:52]  ²¹ tn Grk “you have a demon.”

[8:52]  ²² tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ²³ tn Grk “If anyone keeps.”

[8:52]  ²⁴ tn Grk “my word.”

[8:52]  ²⁵ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ²⁶ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[10:33]  ²⁷ 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]  ²⁸ tn Grk “answered him.”

[10:33]  ²⁹ tn Or “good work.”

[10:33]  ³⁰ 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]  ³¹ tn Grk “and because.”

[10:33]  ³² tn Grk “you, a man, make yourself to be God.”

[12:9]  ³³ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ³⁴ tn Grk “knew.”

[12:9]  ³⁵ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ³⁶ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[12:16]  ³⁷ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ³⁸ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ³⁹ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ⁴⁰ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[12:34]  ⁴¹ tn Grk “Then the crowd answered him.”

[12:34]  ⁴² 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]  ⁴³ 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]  ⁴⁴ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:36]  ⁴⁵ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[12:36]  sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”

[12:40]  ⁴⁶ tn Or “closed their mind.”

[12:40]  ⁴⁷ tn Or “their mind.”

[12:40]  ⁴⁸ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ⁴⁹ sn A quotation from Isa 6:10.

[12:42]  ⁵⁰ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ⁵¹ sn See the note on Pharisees in 1:24.

[12:42]  ⁵² tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ⁵³ tn Or “be expelled from.”

[12:42]  ⁵⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[13:12]  ⁵⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ⁵⁶ 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]  ⁵⁷ tn Grk “Do you know.”

[13:21]  ⁵⁸ tn Or “greatly troubled.”

[13:21]  ⁵⁹ tn Grk “and testified and said.”

[13:21]  ⁶⁰ tn Grk “Truly, truly, I say to you.”

[13:21]  ⁶¹ tn Or “will hand me over.”

[17:1]  ⁶² tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ⁶³ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁶⁴ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ⁶⁵ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[18:38]  ⁶⁶ tn Grk “Pilate said.”

[18:38]  ⁶⁷ 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]  ⁶⁸ 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]  ⁶⁹ tn Grk “said to them.”

[18:38]  ⁷⁰ tn Grk “find no cause.”

[19:6]  ⁷¹ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁷² tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁷³ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁷⁴ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁷⁵ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁷⁶ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:12]  ⁷⁷ tn Grk “sought.”

[19:12]  ⁷⁸ 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]  ⁷⁹ tn Grk “shouted out, saying.”

[19:12]  ⁸⁰ tn Grk “this one.”

[19:12]  ⁸¹ 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]  ⁸² tn Grk “who makes himself out to be a king.”

[20:26]  ⁸³ tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁸⁴ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.