Yohanes 2:8

2:8 Then he told them, “Now draw some out and take it to the head steward,” ¹  and they did.

Yohanes 2:24

2:24 But Jesus would not entrust himself to them, because he knew all people. ² 

Yohanes 3:9

3:9 Nicodemus replied, ³  “How can these things be?” ⁴ 

Yohanes 4:31-32

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ⁵  “Rabbi, eat something.” ⁶  4:32 But he said to them, “I have food to eat that you know nothing about.”

Yohanes 4:41

4:41 and because of his word many more ⁷  believed.

Yohanes 4:43

Onward to Galilee

4:43 After the two days he departed from there to Galilee.

Yohanes 6:8

6:8 One of Jesus’ disciples, ⁸  Andrew, Simon Peter’s brother, said to him,

Yohanes 6:28

6:28 So then they said to him, “What must we do to accomplish the deeds ⁹  God requires?” ¹⁰ 

Yohanes 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ¹¹  and did not accompany him ¹²  any longer.

Yohanes 7:11

7:11 So the Jewish leaders ¹³  were looking for him at the feast, asking, “Where is he?” ¹⁴ 

Yohanes 8:27

8:27 (They did not understand that he was telling them about his Father.) ¹⁵ 

Yohanes 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ¹⁶  he saw a man who had been blind from birth.

Yohanes 10:31

10:31 The Jewish leaders ¹⁷  picked up rocks again to stone him to death.

Yohanes 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ¹⁸ 

Yohanes 11:29

11:29 So when Mary ¹⁹  heard this, she got up quickly and went to him.

Yohanes 11:43

11:43 When ²⁰  he had said this, he shouted in a loud voice, ²¹  “Lazarus, come out!”

Yohanes 11:53

11:53 So from that day they planned together to kill him.

Yohanes 12:14

12:14 Jesus found a young donkey ²²  and sat on it, just as it is written,

Yohanes 12:33

12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ²³ 

Yohanes 13:4

13:4 he got up from the meal, removed ²⁴  his outer clothes, ²⁵  took a towel and tied it around himself. ²⁶ 

Yohanes 13:22

13:22 The disciples began to look at one another, worried and perplexed ²⁷  to know which of them he was talking about.

Yohanes 13:24

13:24 So Simon Peter ²⁸  gestured to this disciple ²⁹  to ask Jesus ³⁰  who it was he was referring to. ³¹ 

Yohanes 18:6-7

18:6 So when Jesus ³²  said to them, “I am he,” they retreated ³³  and fell to the ground. ³⁴  18:7 Then Jesus ³⁵  asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.”

Yohanes 18:24

18:24 Then Annas sent him, still tied up, ³⁶  to Caiaphas the high priest. ³⁷ 

Yohanes 19:3

19:3 They ³⁸  came up to him again and again ³⁹  and said, “Hail, king of the Jews!” ⁴⁰  And they struck him repeatedly ⁴¹  in the face.

Yohanes 19:33

19:33 But when they came to Jesus and saw that he was already dead, they did not break his legs.

Yohanes 20:22

20:22 And after he said this, he breathed on them and said, ⁴²  “Receive the Holy Spirit. ⁴³ 

[2:8]  ¹ tn Or “the master of ceremonies.”

[2:24]  ² tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).

[3:9]  ³ tn Grk “Nicodemus answered and said to him.”

[3:9]  ⁴ sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

[4:31]  ⁵ tn Grk “were asking him, saying.”

[4:31]  ⁶ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[4:41]  ⁷ tn Or “and they believed much more.”

[6:8]  ⁸ tn Grk “one of his disciples.”

[6:28]  ⁹ tn Grk “the works.”

[6:28]  ¹⁰ tn Grk “What must we do to work the works of God?”

[6:66]  ¹¹ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ¹² tn Grk “were not walking with him.”

[7:11]  ¹³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:11]  ¹⁴ tn Grk “Where is that one?”

[8:27]  ¹⁵ sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.

[9:1]  ¹⁶ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:1]  sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.

[10:31]  ¹⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[11:7]  ¹⁸ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:29]  ¹⁹ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[11:43]  ²⁰ tn Grk “And when.”

[11:43]  ²¹ sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).

[12:14]  ²² sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.

[12:33]  ²³ sn This is a parenthetical note by the author.

[13:4]  ²⁴ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ²⁵ tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.

[13:4]  ²⁶ tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.

[13:22]  ²⁷ tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).

[13:24]  ²⁸ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ²⁹ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ³⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ³¹ sn That is, who would betray him (v. 21).

[18:6]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:6]  ³³ tn Grk “moved back” (but here a fairly rapid movement is implied).

[18:6]  ³⁴ sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.

[18:7]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:24]  ³⁶ tn Or “still bound.”

[18:24]  ³⁷ sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.

[19:3]  ³⁸ 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.

[19:3]  ³⁹ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ⁴⁰ tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ⁴¹ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[20:22]  ⁴² tn Grk “said to them.”

[20:22]  ⁴³ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)