Yohanes 1:12

1:12 But to all who have received him – those who believe in his name ¹  – he has given the right to become God’s children

Yohanes 1:32

1:32 Then ²  John testified, ³  “I saw the Spirit descending like a dove ⁴  from heaven, ⁵  and it remained on him. ⁶ 

Yohanes 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ⁷  with his mother and brothers ⁸  and his disciples, and they stayed there a few days.

Yohanes 3:20

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Yohanes 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ⁹  really is the Savior of the world.” ¹⁰ 

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ¹¹  Everyone who hears and learns from the Father ¹²  comes to me.

Yohanes 6:65

6:65 So Jesus added, ¹³  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ¹⁴ 

Yohanes 7:41

7:41 Others said, “This is the Christ!” ¹⁵  But still others said, “No, ¹⁶  for the Christ doesn’t come from Galilee, does he? ¹⁷ 

Yohanes 8:23

8:23 Jesus replied, ¹⁸  “You people ¹⁹  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 8:26

8:26 I have many things to say and to judge ²⁰  about you, but the Father ²¹  who sent me is truthful, ²²  and the things I have heard from him I speak to the world.” ²³ 

Yohanes 9:18

9:18 Now the Jewish religious leaders ²⁴  refused to believe ²⁵  that he had really been blind and had gained his sight until at last they summoned ²⁶  the parents of the man who had become able to see. ²⁷ 

Yohanes 10:10

10:10 The thief comes only to steal and kill ²⁸  and destroy; I have come so that they may have life, and may have it abundantly. ²⁹ 

Yohanes 11:49

11:49 Then one of them, Caiaphas, who was high priest that year, said, ³⁰  “You know nothing at all!

Yohanes 12:40

12:40 “He has blinded their eyes

and hardened their heart, ³¹ 

so that they would not see with their eyes

and understand with their heart, ³² 

and turn to me, ³³  and I would heal them.” ³⁴ 

Yohanes 12:46

12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness.

Yohanes 12:48-49

12:48 The one who rejects me and does not accept ³⁵  my words has a judge; ³⁶  the word ³⁷  I have spoken will judge him at the last day. 12:49 For I have not spoken from my own authority, ³⁸  but the Father himself who sent me has commanded me ³⁹  what I should say and what I should speak.

Yohanes 18:22

18:22 When Jesus ⁴⁰  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ⁴¹  “Is that the way you answer the high priest?”

Yohanes 18:26

18:26 One of the high priest’s slaves, ⁴²  a relative of the man whose ear Peter had cut off, ⁴³  said, “Did I not see you in the orchard ⁴⁴  with him?” ⁴⁵ 

Yohanes 18:31

18:31 Pilate told them, ⁴⁶  “Take him yourselves and pass judgment on him ⁴⁷  according to your own law!” ⁴⁸  The Jewish leaders ⁴⁹  replied, ⁵⁰  “We cannot legally put anyone to death.” ⁵¹ 

Yohanes 19:11

19:11 Jesus replied, “You would have no authority ⁵²  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ⁵³  is guilty of greater sin.” ⁵⁴ 

Yohanes 20:1

The Resurrection

20:1 Now very early on the first day of the week, ⁵⁵  while it was still dark, Mary Magdalene ⁵⁶  came to the tomb and saw that the stone had been moved away from the entrance. ⁵⁷ 

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ⁵⁸  and Thomas was with them. Although the doors were locked, ⁵⁹  Jesus came and stood among them and said, “Peace be with you!”

Yohanes 21:19

21:19 (Now Jesus ⁶⁰  said this to indicate clearly by what kind of death Peter ⁶¹  was going to glorify God.) ⁶²  After he said this, Jesus told Peter, ⁶³  “Follow me.”

Yohanes 21:24

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

[1:12]  ¹ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

[1:32]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:32]  ³ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ⁴ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:32]  ⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ⁶ sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

[2:12]  ⁷ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ⁸ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[4:42]  ⁹ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ¹⁰ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[6:45]  ¹¹ sn A quotation from Isa 54:13.

[6:45]  ¹² tn Or “listens to the Father and learns.”

[6:65]  ¹³ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ¹⁴ tn Grk “unless it has been permitted to him by the Father.”

[7:41]  ¹⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  sn See the note on Christ in 1:20.

[7:41]  ¹⁶ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ¹⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[8:23]  ¹⁸ tn Grk “And he said to them.”

[8:23]  ¹⁹ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:26]  ²⁰ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ²¹ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ²² tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ²³ tn Grk “and what things I have heard from him, these things I speak to the world.”

[9:18]  ²⁴ tn Or “the Jewish religious authorities”; 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ²⁵ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ²⁶ tn Grk “they called.”

[9:18]  ²⁷ tn Or “the man who had gained his sight.”

[10:10]  ²⁸ tn That is, “to slaughter” (in reference to animals).

[10:10]  ²⁹ tn That is, more than one would normally expect or anticipate.

[11:49]  ³⁰ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[12:40]  ³¹ tn Or “closed their mind.”

[12:40]  ³² tn Or “their mind.”

[12:40]  ³³ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ³⁴ sn A quotation from Isa 6:10.

[12:48]  ³⁵ tn Or “does not receive.”

[12:48]  ³⁶ tn Grk “has one who judges him.”

[12:48]  ³⁷ tn Or “message.”

[12:49]  ³⁸ tn Grk “I have not spoken from myself.”

[12:49]  ³⁹ tn Grk “has given me commandment.”

[18:22]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ⁴¹ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[18:26]  ⁴² tn See the note on the word “slaves” in 4:51.

[18:26]  ⁴³ sn This incident is recounted in v. 10.

[18:26]  ⁴⁴ tn Or “garden.”

[18:26]  ⁴⁵ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[18:31]  ⁴⁶ tn Grk “Then Pilate said to them.”

[18:31]  ⁴⁷ tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).

[18:31]  ⁴⁸ sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.

[18:31]  ⁴⁹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.

[18:31]  ⁵⁰ tn Grk “said to him.”

[18:31]  ⁵¹ tn Grk “It is not permitted to us to kill anyone.”

[18:31]  sn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58-60; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen’s death may be explained as a result of “mob violence” rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White (Roman Society and Roman Law in the New Testament, 1-47; and “The Trial of Christ,” Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John’s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this.

[19:11]  ⁵² tn Or “power.”

[19:11]  ⁵³ tn Or “who delivered me over to you.”

[19:11]  sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.

[19:11]  ⁵⁴ tn Grk “has the greater sin” (an idiom).

[19:11]  sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.

[20:1]  ⁵⁵ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ⁵⁶ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ⁵⁷ tn Grk “from the tomb.”

[20:26]  ⁵⁸ tn Grk “were inside”; the word “together” is implied.

[20:26]  ⁵⁹ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[21:19]  ⁶⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ⁶¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ⁶² 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]  ⁶³ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.