Yohanes 1:11

1:11 He came to what was his own, ¹  but ²  his own people ³  did not receive him. ⁴ 

Yohanes 1:26

1:26 John answered them, ⁵  “I baptize with water. Among you stands one whom you do not recognize, ⁶ 

Yohanes 2:20

2:20 Then the Jewish leaders ⁷  said to him, “This temple has been under construction ⁸  for forty-six years, ⁹  and are you going to raise it up in three days?”

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹⁰  the Son will not see life, but God’s wrath ¹¹  remains ¹²  on him.

Yohanes 5:25

5:25 I tell you the solemn truth, ¹³  a time ¹⁴  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

Yohanes 6:26

6:26 Jesus replied, ¹⁵  “I tell you the solemn truth, ¹⁶  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ¹⁷ 

Yohanes 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹⁸  at the last day.

Yohanes 10:14

10:14 “I am the good shepherd. I ¹⁹  know my own ²⁰  and my own know me –

Yohanes 10:25

10:25 Jesus replied, ²¹  “I told you and you do not believe. The deeds ²²  I do in my Father’s name testify about me.

Yohanes 11:11

11:11 After he said this, he added, ²³  “Our friend Lazarus has fallen asleep. ²⁴  But I am going there to awaken him.”

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ²⁵  there. Martha ²⁶  was serving, and Lazarus was among those present at the table ²⁷  with him.

Yohanes 12:26

12:26 If anyone wants to serve me, he must follow ²⁸  me, and where I am, my servant will be too. ²⁹  If anyone serves me, the Father will honor him.

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ³⁰  said that it had thundered. Others said that an angel had spoken to him. ³¹ 

Yohanes 14:23

14:23 Jesus replied, ³²  “If anyone loves me, he will obey ³³  my word, and my Father will love him, and we will come to him and take up residence with him. ³⁴ 

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ³⁵  Jesus went out with his disciples across the Kidron Valley. ³⁶  There was an orchard ³⁷  there, and he and his disciples went into it.

Yohanes 18:3

18:3 So Judas obtained a squad of soldiers ³⁸  and some officers of the chief priests and Pharisees. ³⁹  They came to the orchard ⁴⁰  with lanterns ⁴¹  and torches and weapons.

Yohanes 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ⁴²  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ⁴³  against him.”

[1:11]  ¹ tn Grk “to his own things.”

[1:11]  ² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ³ tn “People” is not in the Greek text but is implied.

[1:11]  ⁴ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[1:26]  ⁵ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ⁶ tn Or “know.”

[2:20]  ⁷ tn See the note on this phrase in v. 18.

[2:20]  ⁸ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ⁹ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

[3:36]  ¹⁰ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹¹ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹² tn Or “resides.”

[5:25]  ¹³ tn Grk “Truly, truly, I say to you.”

[5:25]  ¹⁴ tn Grk “an hour.”

[6:26]  ¹⁵ tn Grk “answered and said to them.”

[6:26]  ¹⁶ tn Grk “Truly, truly, I say to you.”

[6:26]  ¹⁷ tn Grk “because you ate of the loaves of bread and were filled.”

[6:39]  ¹⁸ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[10:14]  ¹⁹ tn Grk “And I.” 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.

[10:14]  ²⁰ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:25]  ²¹ tn Grk “answered them.”

[10:25]  ²² tn Or “the works.”

[11:11]  ²³ tn Grk “He said these things, and after this he said to them.”

[11:11]  ²⁴ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[12:2]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ²⁶ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ²⁷ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:26]  ²⁸ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ²⁹ tn Grk “where I am, there my servant will be too.”

[12:29]  ³⁰ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ³¹ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[14:23]  ³² tn Grk “answered and said to him.”

[14:23]  ³³ tn Or “will keep.”

[14:23]  ³⁴ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[18:1]  ³⁵ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ³⁶ tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ³⁷ tn Or “a garden.”

[18:3]  ³⁸ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ³⁹ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  sn See the note on Pharisees in 1:24.

[18:3]  ⁴⁰ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁴¹ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.

[18:3]  sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).

[19:4]  ⁴² tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ⁴³ tn Or “find no basis for an accusation”; Grk “find no cause.”