Yohanes 2:10

2:10 and said to him, “Everyone ¹  serves the good wine first, and then the cheaper ²  wine when the guests ³  are drunk. You have kept the good wine until now!”

Yohanes 10:16

10:16 I have ⁴  other sheep that do not come from ⁵  this sheepfold. ⁶  I must bring them too, and they will listen to my voice, ⁷  so that ⁸  there will be one flock and ⁹  one shepherd.

Yohanes 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ¹⁰  will not come to you, but if I go, I will send him to you.

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ¹¹  ‘In a little while you ¹²  will not see me; again after a little while, you ¹³  will see me,’ and, ‘because I am going to the Father’?” ¹⁴ 

Yohanes 17:8

17:8 because I have given them the words you have given me. They ¹⁵  accepted ¹⁶  them ¹⁷  and really ¹⁸  understand ¹⁹  that I came from you, and they believed that you sent me.

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ²⁰  him! Crucify him!” ²¹  Pilate said, ²²  “You take him and crucify him! ²³  Certainly ²⁴  I find no reason for an accusation ²⁵  against him!”

[2:10]  ¹ tn Grk “every man” (in a generic sense).

[2:10]  ² tn Or “poorer.”

[2:10]  ³ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[10:16]  ⁴ tn Grk “And I have.” 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.

[10:16]  ⁵ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁶ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁷ tn Grk “they will hear my voice.”

[10:16]  ⁸ tn Grk “voice, and.”

[10:16]  ⁹ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[16:7]  ¹⁰ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[16:17]  ¹¹ tn Grk “What is this that he is saying to us.”

[16:17]  ¹² tn Grk “A little while, and you.”

[16:17]  ¹³ tn Grk “and again a little while, and you.”

[16:17]  ¹⁴ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[17:8]  ¹⁵ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ¹⁶ tn Or “received.”

[17:8]  ¹⁷ 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.

[17:8]  ¹⁸ tn Or “truly.”

[17:8]  ¹⁹ tn Or have come to know.”

[19:6]  ²⁰ 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]  ²¹ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ²² tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ²³ 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]  ²⁴ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ²⁵ tn Or “find no basis for an accusation”; Grk “find no cause.”