Yohanes 1:40

Andrew’s Declaration

1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said ¹  and followed Jesus. ² 

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ³  my Father’s house a marketplace!” ⁴ 

Yohanes 2:18

2:18 So then the Jewish leaders ⁵  responded, ⁶  “What sign can you show us, since you are doing these things?” ⁷ 

Yohanes 4:5

4:5 Now he came to a Samaritan town ⁸  called Sychar, ⁹  near the plot of land that Jacob had given to his son Joseph. ¹⁰ 

Yohanes 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ¹¹  “whenever he ¹²  comes, he will tell ¹³  us everything.” ¹⁴ 

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ¹⁵  that the man ¹⁶  had been disabled a long time already, he said to him, “Do you want to become well?”

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 6:61

6:61 When Jesus was aware ¹⁷  that his disciples were complaining ¹⁸  about this, he said to them, “Does this cause you to be offended? ¹⁹ 

Yohanes 6:65

6:65 So Jesus added, ²⁰  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ²¹ 

Yohanes 7:3

7:3 So Jesus’ brothers ²²  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ²³ 

Yohanes 7:30

7:30 So then they tried to seize Jesus, ²⁴  but no one laid a hand on him, because his time ²⁵  had not yet come.

Yohanes 8:23

8:23 Jesus replied, ²⁶  “You people ²⁷  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ²⁸  “What I have told you from the beginning.

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ²⁹  who had believed him, “If you continue to follow my teaching, ³⁰  you are really ³¹  my disciples

Yohanes 8:33

8:33 “We are descendants ³²  of Abraham,” they replied, ³³  “and have never been anyone’s slaves! How can you say, ³⁴  ‘You will become free’?”

Yohanes 8:39

8:39 They answered him, ³⁵  “Abraham is our father!” ³⁶  Jesus replied, ³⁷  “If you are ³⁸  Abraham’s children, you would be doing ³⁹  the deeds of Abraham.

Yohanes 8:41

8:41 You people ⁴⁰  are doing the deeds of your father.”

Then ⁴¹  they said to Jesus, ⁴²  “We were not born as a result of immorality! ⁴³  We have only one Father, God himself.”

Yohanes 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁴⁴  and said to him, “Do you believe in the Son of Man?” ⁴⁵ 

Yohanes 10:24

10:24 The Jewish leaders ⁴⁶  surrounded him and asked, ⁴⁷  “How long will you keep us in suspense? ⁴⁸  If you are the Christ, ⁴⁹  tell us plainly.” ⁵⁰ 

Yohanes 10:41

10:41 Many ⁵¹  came to him and began to say, “John ⁵²  performed ⁵³  no miraculous sign, but everything John said about this man ⁵⁴  was true!”

Yohanes 11:11

11:11 After he said this, he added, ⁵⁵  “Our friend Lazarus has fallen asleep. ⁵⁶  But I am going there to awaken him.”

Yohanes 11:33

11:33 When Jesus saw her weeping, and the people ⁵⁷  who had come with her weeping, he was intensely moved ⁵⁸  in spirit and greatly distressed. ⁵⁹ 

Yohanes 11:45

The Response of the Jewish Leaders

11:45 Then many of the people, ⁶⁰  who had come with Mary and had seen the things Jesus ⁶¹  did, believed in him.

Yohanes 13:3

13:3 Because Jesus ⁶²  knew that the Father had handed all things over to him, ⁶³  and that he had come from God and was going back to God,

Yohanes 13:26

13:26 Jesus replied, ⁶⁴  “It is the one to whom I will give this piece of bread ⁶⁵  after I have dipped it in the dish.” ⁶⁶  Then he dipped the piece of bread in the dish ⁶⁷  and gave it to Judas Iscariot, Simon’s son.

Yohanes 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ⁶⁸  with his disciples.) ⁶⁹ 

Yohanes 18:9

18:9 He said this ⁷⁰  to fulfill the word he had spoken, ⁷¹  “I have not lost a single one of those whom you gave me.” ⁷² 

Yohanes 18:22

18:22 When Jesus ⁷³  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ⁷⁴  “Is that the way you answer the high priest?”

Yohanes 19:10

19:10 So Pilate said, ⁷⁵  “Do you refuse to speak to me? Don’t you know I have the authority ⁷⁶  to release you, and to crucify you?” ⁷⁷ 

Yohanes 19:17

19:17 and carrying his own cross ⁷⁸  he went out to the place called “The Place of the Skull” ⁷⁹  (called in Aramaic ⁸⁰  Golgotha). ⁸¹ 

Yohanes 19:28-29

Jesus’ Death

19:28 After this Jesus, realizing that by this time ⁸²  everything was completed, ⁸³  said (in order to fulfill the scripture), ⁸⁴  “I am thirsty!” ⁸⁵  19:29 A jar full of sour wine ⁸⁶  was there, so they put a sponge soaked in sour wine on a branch of hyssop ⁸⁷  and lifted it ⁸⁸  to his mouth.

Yohanes 20:27

20:27 Then he said to Thomas, “Put ⁸⁹  your finger here, and examine ⁹⁰  my hands. Extend ⁹¹  your hand and put it ⁹²  into my side. Do not continue in your unbelief, but believe.” ⁹³ 

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁹⁴  So they threw the net, ⁹⁵  and were not able to pull it in because of the large number of fish.

[1:40]  ¹ tn Grk “who heard from John.”

[1:40]  ² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[2:16]  ³ tn Or (perhaps) “Stop making.”

[2:16]  ⁴ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[2:18]  ⁵ 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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ⁶ tn Grk “answered and said to him.”

[2:18]  ⁷ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[4:5]  ⁸ tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ⁹ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ¹⁰ sn Perhaps referred to in Gen 48:22.

[4:25]  ¹¹ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

[4:25]  ¹² tn Grk “that one.”

[4:25]  ¹³ tn Or “he will announce to us.”

[4:25]  ¹⁴ tn Grk “all things.”

[5:6]  ¹⁵ tn Or “knew.”

[5:6]  ¹⁶ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[6:61]  ¹⁷ tn Grk “When Jesus knew within himself.”

[6:61]  ¹⁸ tn Or “were grumbling.”

[6:61]  ¹⁹ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[6:65]  ²⁰ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ²¹ tn Grk “unless it has been permitted to him by the Father.”

[7:3]  ²² tn Grk “his brothers.”

[7:3]  sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.

[7:3]  ²³ tn Grk “your deeds that you are doing.”

[7:3]  sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.

[7:30]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

[7:30]  ²⁵ tn Grk “his hour.”

[8:23]  ²⁶ tn Grk “And he said to them.”

[8:23]  ²⁷ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:25]  ²⁸ tn Grk “Jesus said to them.”

[8:31]  ²⁹ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), 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; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ³⁰ tn Grk “If you continue in my word.”

[8:31]  ³¹ tn Or “truly.”

[8:33]  ³² tn Grk “We are the seed” (an idiom).

[8:33]  ³³ tn Grk “They answered to him.”

[8:33]  ³⁴ tn Or “How is it that you say.”

[8:39]  ³⁵ tn Grk “They answered and said to him.”

[8:39]  ³⁶ tn Or “Our father is Abraham.”

[8:39]  ³⁷ tn Grk “Jesus said to them.”

[8:39]  ³⁸ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ³⁹ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[8:41]  ⁴⁰ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁴¹ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, 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 52). 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.

[8:41]  ⁴² tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁴³ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[9:35]  ⁴⁴ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁴⁵ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[10:24]  ⁴⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ⁴⁷ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ⁴⁸ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ⁴⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  sn See the note on Christ in 1:20.

[10:24]  ⁵⁰ tn Or “publicly.”

[10:41]  ⁵¹ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ⁵² sn John refers to John the Baptist.

[10:41]  ⁵³ tn Grk “did.”

[10:41]  ⁵⁴ tn Grk “this one.”

[11:11]  ⁵⁵ tn Grk “He said these things, and after this he said to them.”

[11:11]  ⁵⁶ 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).

[11:33]  ⁵⁷ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ⁵⁸ tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ⁵⁹ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[11:45]  ⁶⁰ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.

[11:45]  ⁶¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁶² tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁶³ tn Grk “had given all things into his hands.”

[13:26]  ⁶⁴ tn Grk “Jesus answered.”

[13:26]  ⁶⁵ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ⁶⁶ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ⁶⁷ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[18:2]  ⁶⁸ tn Or “often.”

[18:2]  ⁶⁹ sn This is a parenthetical note by the author.

[18:9]  ⁷⁰ tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.

[18:9]  ⁷¹ sn This expression is similar to John 6:39 and John 17:12.

[18:9]  ⁷² tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.

[18:9]  sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.

[18:22]  ⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ⁷⁴ 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.

[19:10]  ⁷⁵ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁷⁶ tn Or “the power.”

[19:10]  ⁷⁷ 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.

[19:17]  ⁷⁸ tn Or “carrying the cross by himself.”

[19:17]  sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.

[19:17]  ⁷⁹ sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).

[19:17]  ⁸⁰ tn Grk “in Hebrew.”

[19:17]  ⁸¹ sn This is a parenthetical note by the author.

[19:28]  ⁸² tn Or “that already.”

[19:28]  ⁸³ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ⁸⁴ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ⁸⁵ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).

[19:29]  ⁸⁶ sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.

[19:29]  ⁸⁷ sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamo", “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).

[19:29]  ⁸⁸ tn Or “and brought it.”

[20:27]  ⁸⁹ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ⁹⁰ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ⁹¹ tn Or “reach out” or “put.”

[20:27]  ⁹² tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ⁹³ tn Grk “and do not be unbelieving, but believing.”

[21:6]  ⁹⁴ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ⁹⁵ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.