Yohanes 3:4

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” ¹ 

Yohanes 5:43

5:43 I have come in my Father’s name, and you do not accept ²  me. If someone else comes in his own name, you will accept ³  him.

Yohanes 6:26

6:26 Jesus replied, ⁴  “I tell you the solemn truth, ⁵  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ⁶ 

Yohanes 7:17

7:17 If anyone wants to do God’s will, ⁷  he will know about my teaching, whether it is from God or whether I speak from my own authority. ⁸ 

Yohanes 10:24

10:24 The Jewish leaders ⁹  surrounded him and asked, ¹⁰  “How long will you keep us in suspense? ¹¹  If you are the Christ, ¹²  tell us plainly.” ¹³ 

Yohanes 11:56

11:56 Thus they were looking for Jesus, ¹⁴  and saying to one another as they stood in the temple courts, ¹⁵  “What do you think? That he won’t come to the feast?”

Yohanes 21:19

21:19 (Now Jesus ¹⁶  said this to indicate clearly by what kind of death Peter ¹⁷  was going to glorify God.) ¹⁸  After he said this, Jesus told Peter, ¹⁹  “Follow me.”

[3:4]  ¹ tn The grammatical structure of the question in Greek presupposes a negative reply.

[5:43]  ² tn Or “you do not receive.”

[5:43]  ³ tn Or “you will receive.”

[6:26]  ⁴ tn Grk “answered and said to them.”

[6:26]  ⁵ tn Grk “Truly, truly, I say to you.”

[6:26]  ⁶ tn Grk “because you ate of the loaves of bread and were filled.”

[7:17]  ⁷ tn Grk “his will.”

[7:17]  ⁸ tn Grk “or whether I speak from myself.”

[10:24]  ⁹ 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]  ¹⁰ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ¹¹ 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]  ¹² 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]  ¹³ tn Or “publicly.”

[11:56]  ¹⁴ tn Grk “they were seeking Jesus.”

[11:56]  ¹⁵ tn Grk “in the temple.”

[21:19]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ¹⁷ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ¹⁸ sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ¹⁹ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.