Yohanes 1:45

1:45 Philip found Nathanael ¹  and told him, “We have found the one Moses wrote about in the law, and the prophets also ²  wrote about – Jesus of Nazareth, the son of Joseph.”

Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ³  in Cana ⁴  of Galilee. In this way he revealed ⁵  his glory, and his disciples believed in him. ⁶ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁷  but the water that I will give him will become in him a fountain ⁸  of water springing up ⁹  to eternal life.”

Yohanes 4:23

4:23 But a time ¹⁰  is coming – and now is here ¹¹  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹²  such people to be ¹³  his worshipers. ¹⁴ 

Yohanes 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ¹⁵  in Galilee where he had made the water wine. ¹⁶  In ¹⁷  Capernaum ¹⁸  there was a certain royal official ¹⁹  whose son was sick.

Yohanes 4:53

4:53 Then the father realized that it was the very time ²⁰  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

Yohanes 5:7

5:7 The sick man answered him, “Sir, ²¹  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ²²  someone else ²³  goes down there ²⁴  before me.”

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ²⁵  lest anything worse happen to you.”

Yohanes 6:10

6:10 Jesus said, “Have ²⁶  the people sit down.” (Now there was a lot of grass in that place.) ²⁷  So the men ²⁸  sat down, about five thousand in number.

Yohanes 6:53

6:53 Jesus said to them, “I tell you the solemn truth, ²⁹  unless you eat the flesh of the Son of Man and drink his blood, ³⁰  you have no life ³¹  in yourselves.

Yohanes 7:12

7:12 There was ³²  a lot of grumbling ³³  about him among the crowds. ³⁴  Some were saying, “He is a good man,” but others, “He deceives the common people.” ³⁵ 

Yohanes 7:18

7:18 The person who speaks on his own authority ³⁶  desires ³⁷  to receive honor ³⁸  for himself; the one who desires ³⁹  the honor ⁴⁰  of the one who sent him is a man of integrity, ⁴¹  and there is no unrighteousness in him.

Yohanes 7:37

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ⁴²  Jesus stood up and shouted out, ⁴³  “If anyone is thirsty, let him come to me, and

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ⁴⁴  “I am the light of the world. ⁴⁵  The one who follows me will never ⁴⁶  walk in darkness, but will have the light of life.”

Yohanes 8:21

Where Jesus Came From and Where He is Going

8:21 Then Jesus ⁴⁷  said to them again, ⁴⁸  “I am going away, and you will look for me ⁴⁹  but will die in your sin. ⁵⁰  Where I am going you cannot come.”

Yohanes 9:30

9:30 The man replied, ⁵¹  “This is a remarkable thing, ⁵²  that you don’t know where he comes from, and yet he caused me to see! ⁵³ 

Yohanes 10:25

10:25 Jesus replied, ⁵⁴  “I told you and you do not believe. The deeds ⁵⁵  I do in my Father’s name testify about me.

Yohanes 11:9

11:9 Jesus replied, ⁵⁶  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ⁵⁷  because he sees the light of this world. ⁵⁸ 

Yohanes 11:31

11:31 Then the people ⁵⁹  who were with Mary ⁶⁰  in the house consoling her saw her ⁶¹  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ⁶²  there.

Yohanes 11:54

11:54 Thus Jesus no longer went ⁶³  around publicly ⁶⁴  among the Judeans, ⁶⁵  but went away from there to the region near the wilderness, to a town called Ephraim, ⁶⁶  and stayed there with his disciples.

Yohanes 12:13

12:13 So they took branches of palm trees ⁶⁷  and went out to meet him. They began to shout, ⁶⁸  “Hosanna! ⁶⁹  Blessed is the one who comes in the name of the Lord! ⁷⁰  Blessed is ⁷¹  the king of Israel!”

Yohanes 12:25

12:25 The one who loves his life ⁷²  destroys ⁷³  it, and the one who hates his life in this world guards ⁷⁴  it for eternal life.

Yohanes 12:48

12:48 The one who rejects me and does not accept ⁷⁵  my words has a judge; ⁷⁶  the word ⁷⁷  I have spoken will judge him at the last day.

Yohanes 14:17

14:17 the Spirit of truth, whom the world cannot accept, ⁷⁸  because it does not see him or know him. But you know him, because he resides ⁷⁹  with you and will be ⁸⁰  in you.

Yohanes 14:26

14:26 But the Advocate, ⁸¹  the Holy Spirit, whom the Father will send in my name, will teach you ⁸²  everything, ⁸³  and will cause you to remember everything ⁸⁴  I said to you.

Yohanes 15:6

15:6 If anyone does not remain ⁸⁵  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ⁸⁶  and are burned up. ⁸⁷ 

Yohanes 15:24

15:24 If I had not performed ⁸⁸  among them the miraculous deeds ⁸⁹  that no one else did, they would not be guilty of sin. ⁹⁰  But now they have seen the deeds ⁹¹  and have hated both me and my Father. ⁹² 

Yohanes 17:12

17:12 When I was with them I kept them safe ⁹³  and watched over them ⁹⁴  in your name ⁹⁵  that you have given me. Not one ⁹⁶  of them was lost except the one destined for destruction, ⁹⁷  so that the scripture could be fulfilled. ⁹⁸ 

Yohanes 18:26

18:26 One of the high priest’s slaves, ⁹⁹  a relative of the man whose ear Peter had cut off, ¹⁰⁰  said, “Did I not see you in the orchard ¹⁰¹  with him?” ¹⁰² 

Yohanes 18:38

18:38 Pilate asked, ¹⁰³  “What is truth?” ¹⁰⁴ 

When he had said this he went back outside to the Jewish leaders ¹⁰⁵  and announced, ¹⁰⁶  “I find no basis for an accusation ¹⁰⁷  against him.

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ¹⁰⁸  him! Crucify him!” ¹⁰⁹  Pilate said, ¹¹⁰  “You take him and crucify him! ¹¹¹  Certainly ¹¹²  I find no reason for an accusation ¹¹³  against him!”

Yohanes 20:31

20:31 But these ¹¹⁴  are recorded ¹¹⁵  so that you may believe ¹¹⁶  that Jesus is the Christ, ¹¹⁷  the Son of God, and that by believing you may have life in his name. ¹¹⁸ 

Yohanes 21:3

21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ¹¹⁹  They went out and got into the boat, but that night they caught nothing.

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ¹²⁰  (This was the disciple ¹²¹  who had leaned back against Jesus’ ¹²²  chest at the meal and asked, ¹²³  “Lord, who is the one who is going to betray you?”) ¹²⁴ 

Yohanes 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ¹²⁵  I suppose the whole world ¹²⁶  would not have room for the books that would be written. ¹²⁷ 

[1:45]  ¹ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ² tn “Also” is not in the Greek text, but is implied.

[2:11]  ³ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ⁵ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁶ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[4:14]  ⁷ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁸ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁹ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[4:23]  ¹⁰ tn Grk “an hour.”

[4:23]  ¹¹ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹² sn See also John 4:27.

[4:23]  ¹³ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ¹⁴ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[4:46]  ¹⁵ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ¹⁶ sn See John 2:1-11.

[4:46]  ¹⁷ tn Grk “And in.”

[4:46]  ¹⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:46]  ¹⁹ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[4:53]  ²⁰ tn Grk “at that hour.”

[5:7]  ²¹ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ²² tn Grk “while I am going.”

[5:7]  ²³ tn Grk “another.”

[5:7]  ²⁴ tn The word “there” is not in the Greek text but is implied.

[5:14]  ²⁵ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[6:10]  ²⁶ tn Grk “Make.”

[6:10]  ²⁷ sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  ²⁸ tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).

[6:53]  ²⁹ tn Grk “Truly, truly, I say to you.”

[6:53]  ³⁰ 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]  ³¹ tn That is, “no eternal life” (as opposed to physical life).

[7:12]  ³² tn Grk “And there was.”

[7:12]  ³³ tn Or “complaining.”

[7:12]  ³⁴ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ³⁵ tn Or “the crowd.”

[7:18]  ³⁶ tn Grk “who speaks from himself.”

[7:18]  ³⁷ tn Or “seeks.”

[7:18]  ³⁸ tn Or “praise”; Grk “glory.”

[7:18]  ³⁹ tn Or “seeks.”

[7:18]  ⁴⁰ tn Or “praise”; Grk “glory.”

[7:18]  ⁴¹ tn Or “is truthful”; Grk “is true.”

[7:37]  ⁴² sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ⁴³ tn Grk “Jesus stood up and cried out, saying.”

[8:12]  ⁴⁴ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ⁴⁵ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ⁴⁶ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[8:21]  ⁴⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ⁴⁸ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ⁴⁹ tn Grk “you will seek me.”

[8:21]  ⁵⁰ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[9:30]  ⁵¹ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ⁵² tn Grk “For in this is a remarkable thing.”

[9:30]  ⁵³ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[10:25]  ⁵⁴ tn Grk “answered them.”

[10:25]  ⁵⁵ tn Or “the works.”

[11:9]  ⁵⁶ tn Grk “Jesus answered.”

[11:9]  ⁵⁷ tn Or “he does not trip.”

[11:9]  ⁵⁸ sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).

[11:31]  ⁵⁹ 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.

[11:31]  ⁶⁰ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ⁶¹ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ⁶² tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[11:54]  ⁶³ tn Grk “walked.”

[11:54]  ⁶⁴ tn Or “openly.”

[11:54]  ⁶⁵ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ⁶⁶ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[12:13]  ⁶⁷ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ⁶⁸ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ⁶⁹ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ⁷⁰ sn A quotation from Ps 118:25-26.

[12:13]  ⁷¹ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[12:25]  ⁷² tn Or “soul.”

[12:25]  ⁷³ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ⁷⁴ tn Or “keeps.”

[12:48]  ⁷⁵ tn Or “does not receive.”

[12:48]  ⁷⁶ tn Grk “has one who judges him.”

[12:48]  ⁷⁷ tn Or “message.”

[14:17]  ⁷⁸ tn Or “cannot receive.”

[14:17]  ⁷⁹ tn Or “he remains.”

[14:17]  ⁸⁰ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:26]  ⁸¹ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ⁸² tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ⁸³ tn Grk “all things.”

[14:26]  ⁸⁴ tn Grk “all things.”

[15:6]  ⁸⁵ tn Or “reside.”

[15:6]  ⁸⁶ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ⁸⁷ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[15:24]  ⁸⁸ tn Or “If I had not done.”

[15:24]  ⁸⁹ tn Grk “the works.”

[15:24]  ⁹⁰ tn Grk “they would not have sin” (an idiom).

[15:24]  ⁹¹ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ⁹² tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[17:12]  ⁹³ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ⁹⁴ tn Grk “and guarded them.”

[17:12]  ⁹⁵ tn Or “by your name.”

[17:12]  ⁹⁶ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ⁹⁷ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ⁹⁸ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[18:26]  ⁹⁹ tn See the note on the word “slaves” in 4:51.

[18:26]  ¹⁰⁰ sn This incident is recounted in v. 10.

[18:26]  ¹⁰¹ tn Or “garden.”

[18:26]  ¹⁰² tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[18:38]  ¹⁰³ tn Grk “Pilate said.”

[18:38]  ¹⁰⁴ 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]  ¹⁰⁵ 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]  ¹⁰⁶ tn Grk “said to them.”

[18:38]  ¹⁰⁷ tn Grk “find no cause.”

[19:6]  ¹⁰⁸ 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]  ¹⁰⁹ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ¹¹⁰ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ¹¹¹ 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]  ¹¹² tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ¹¹³ tn Or “find no basis for an accusation”; Grk “find no cause.”

[20:31]  ¹¹⁴ tn Grk “these things.”

[20:31]  ¹¹⁵ tn Grk “are written.”

[20:31]  ¹¹⁶ tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (Ì^66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuhte) after ἵνα (Jina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ Ë^1,13 33 Ï) read the aorist subjunctive πιστεύσητε (pisteushte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁷ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).

[20:31]  ¹¹⁷ tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

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

[20:31]  ¹¹⁸ sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.

[21:3]  ¹¹⁹ tn Grk “they said to him.”

[21:20]  ¹²⁰ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ¹²¹ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ¹²² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ¹²³ tn Grk “and said.”

[21:20]  ¹²⁴ sn This is a parenthetical note by the author.

[21:25]  ¹²⁵ tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ¹²⁶ tn Grk “the world itself.”

[21:25]  ¹²⁷ tc Although the majority of mss (C² Θ Ψ Ë¹³ Ï lat) conclude this Gospel with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.

[21:25]  sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the whole world would not have room for the books that would be written.” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.