Yohanes 3:29

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ¹  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ² 

Yohanes 5:7

5:7 The sick man answered him, “Sir, ³  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, ⁴  someone else ⁵  goes down there ⁶  before me.”

Yohanes 5:18

5:18 For this reason the Jewish leaders ⁷  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

Yohanes 10:16

10:16 I have ⁸  other sheep that do not come from ⁹  this sheepfold. ¹⁰  I must bring them too, and they will listen to my voice, ¹¹  so that ¹²  there will be one flock and ¹³  one shepherd.

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ¹⁴  and just as I said to the Jewish religious leaders, ¹⁵  ‘Where I am going you cannot come,’ ¹⁶  now I tell you the same. ¹⁷ 

Yohanes 15:16

15:16 You did not choose me, but I chose you ¹⁸  and appointed you to go and bear ¹⁹  fruit, fruit that remains, ²⁰  so that whatever you ask the Father in my name he will give you.

Yohanes 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ²¹  your name to the men ²²  you gave me out of the world. They belonged to you, ²³  and you gave them to me, and they have obeyed ²⁴  your word.

Yohanes 18:28

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ²⁵  (Now it was very early morning.) ²⁶  They ²⁷  did not go into the governor’s residence ²⁸  so they would not be ceremonially defiled, but could eat the Passover meal.

Yohanes 19:23

19:23 Now when the soldiers crucified ²⁹  Jesus, they took his clothes and made four shares, one for each soldier, ³⁰  and the tunic ³¹  remained. (Now the tunic ³²  was seamless, woven from top to bottom as a single piece.) ³³ 

[3:29]  ¹ tn Grk “rejoices with joy” (an idiom).

[3:29]  ² tn Grk “Therefore this my joy is fulfilled.”

[5:7]  ³ 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]  ⁴ tn Grk “while I am going.”

[5:7]  ⁵ tn Grk “another.”

[5:7]  ⁶ tn The word “there” is not in the Greek text but is implied.

[5:18]  ⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[10:16]  ⁸ 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]  ⁹ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ¹⁰ 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]  ¹¹ tn Grk “they will hear my voice.”

[10:16]  ¹² tn Grk “voice, and.”

[10:16]  ¹³ 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.

[13:33]  ¹⁴ tn Or “You will seek me.”

[13:33]  ¹⁵ tn 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. (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 in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ¹⁶ sn See John 7:33-34.

[13:33]  ¹⁷ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[15:16]  ¹⁸ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ¹⁹ tn Or “and yield.”

[15:16]  ²⁰ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[17:6]  ²¹ tn Or “made known,” “disclosed.”

[17:6]  ²² tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ²³ tn Grk “Yours they were.”

[17:6]  ²⁴ tn Or “have kept.”

[18:28]  ²⁵ tn Grk “to the praetorium.”

[18:28]  sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.

[18:28]  ²⁶ sn This is a parenthetical note by the author.

[18:28]  ²⁷ 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.

[18:28]  ²⁸ tn Grk “into the praetorium.”

[19:23]  ²⁹ sn See the note on Crucify in 19:6.

[19:23]  ³⁰ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ³¹ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ³² tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ³³ sn This is a parenthetical note by the author.