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 1:40

Andrew’s Declaration

1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said ²  and followed Jesus. ³ 

Yohanes 1:43

The Calling of More Disciples

1:43 On the next day Jesus ⁴  wanted to set out for Galilee. ⁵  He ⁶  found Philip and said ⁷  to him, “Follow me.”

Yohanes 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ⁸  with his mother and brothers ⁹  and his disciples, and they stayed there a few days.

Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹⁰  but that the world should be saved through him.

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ¹¹  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 4:5

4:5 Now he came to a Samaritan town ¹²  called Sychar, ¹³  near the plot of land that Jacob had given to his son Joseph. ¹⁴ 

Yohanes 4:36

4:36 The one who reaps receives pay ¹⁵  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.

Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ¹⁶ 

Yohanes 6:9

6:9 “Here is a boy who has five barley loaves and two fish, but what good ¹⁷  are these for so many people?”

Yohanes 6:14-15

6:14 Now when the people saw the miraculous sign that Jesus ¹⁸  performed, they began to say to one another, “This is certainly the Prophet ¹⁹  who is to come into the world.” ²⁰  6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ²¹ 

Yohanes 6:29

6:29 Jesus replied, ²²  “This is the deed ²³  God requires ²⁴  – to believe in the one whom he ²⁵  sent.”

Yohanes 6:70

6:70 Jesus replied, ²⁶  “Didn’t I choose you, the twelve, and yet one of you is the devil?” ²⁷ 

Yohanes 7:31

7:31 Yet many of the crowd ²⁸  believed in him and said, “Whenever the Christ ²⁹  comes, he won’t perform more miraculous signs than this man did, will he?” ³⁰ 

Yohanes 7:38-39

7:38 let the one who believes in me drink. ³¹  Just as the scripture says, ‘From within him ³²  will flow rivers of living water.’” ³³  7:39 (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, ³⁴  because Jesus was not yet glorified.) ³⁵ 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ³⁶  them.

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ³⁷  him.) ³⁸  Jesus bent down and wrote on the ground with his finger. ³⁹ 

Yohanes 8:51

8:51 I tell you the solemn truth, ⁴⁰  if anyone obeys ⁴¹  my teaching, ⁴²  he will never see death.” ⁴³ 

Yohanes 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁴⁴  and said to him, “Do you believe in the Son of Man?” ⁴⁵ 

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁴⁶  the one who does not enter the sheepfold ⁴⁷  by the door, ⁴⁸  but climbs in some other way, is a thief and a robber.

Yohanes 10:28

10:28 I give ⁴⁹  them eternal life, and they will never perish; ⁵⁰  no one will snatch ⁵¹  them from my hand.

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ⁵²  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

Yohanes 10:40

10:40 Jesus ⁵³  went back across the Jordan River ⁵⁴  again to the place where John ⁵⁵  had been baptizing at an earlier time, ⁵⁶  and he stayed there.

Yohanes 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁵⁷  even if he dies,

Yohanes 11:27

11:27 She replied, ⁵⁸  “Yes, Lord, I believe ⁵⁹  that you are the Christ, ⁶⁰  the Son of God who comes into the world.” ⁶¹ 

Yohanes 11:30

11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.)

Yohanes 11:38

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ⁶²  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ⁶³ 

Yohanes 11:45

The Response of the Jewish Leaders

11:45 Then many of the people, ⁶⁴  who had come with Mary and had seen the things Jesus ⁶⁵  did, believed in him.

Yohanes 11:48-50

11:48 If we allow him to go on in this way, ⁶⁶  everyone will believe in him, and the Romans will come and take away our sanctuary ⁶⁷  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁶⁸  “You know nothing at all! 11:50 You do not realize ⁶⁹  that it is more to your advantage to have one man ⁷⁰  die for the people than for the whole nation to perish.” ⁷¹ 

Yohanes 11:55-56

11:55 Now the Jewish feast of Passover ⁷²  was near, and many people went up to Jerusalem ⁷³  from the rural areas before the Passover to cleanse themselves ritually. ⁷⁴  11:56 Thus they were looking for Jesus, ⁷⁵  and saying to one another as they stood in the temple courts, ⁷⁶  “What do you think? That he won’t come to the feast?”

Yohanes 12:1-2

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ⁷⁷  had raised from the dead. 12:2 So they prepared a dinner for Jesus ⁷⁸  there. Martha ⁷⁹  was serving, and Lazarus was among those present at the table ⁸⁰  with him.

Yohanes 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ⁸¹  When Jesus had said these things, he went away and hid himself from them.

Yohanes 12:42

12:42 Nevertheless, even among the rulers ⁸²  many believed in him, but because of the Pharisees ⁸³  they would not confess Jesus to be the Christ, ⁸⁴  so that they would not be put out of ⁸⁵  the synagogue. ⁸⁶ 

Yohanes 13:3

13:3 Because Jesus ⁸⁷  knew that the Father had handed all things over to him, ⁸⁸  and that he had come from God and was going back to God,

Yohanes 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ⁸⁹ 

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ⁹⁰  in spirit, and testified, ⁹¹  “I tell you the solemn truth, ⁹²  one of you will betray me.” ⁹³ 

Yohanes 13:23

13:23 One of his disciples, the one Jesus loved, ⁹⁴  was at the table ⁹⁵  to the right of Jesus in a place of honor. ⁹⁶ 

Yohanes 13:27

13:27 And after Judas ⁹⁷  took the piece of bread, Satan entered into him. ⁹⁸  Jesus said to him, ⁹⁹  “What you are about to do, do quickly.”

Yohanes 16:28

16:28 I came from the Father and entered into the world, but in turn, ¹⁰⁰  I am leaving the world and going back to the Father.” ¹⁰¹ 

Yohanes 18:22

18:22 When Jesus ¹⁰²  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ¹⁰³  “Is that the way you answer the high priest?”

Yohanes 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ¹⁰⁴  summoned Jesus, and asked him, “Are you the king of the Jews?” ¹⁰⁵ 

Yohanes 19:9

19:9 and he went back into the governor’s residence ¹⁰⁶  and said to Jesus, “Where do you come from?” But Jesus gave him no answer.

Yohanes 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ¹⁰⁷  in the place called “The Stone Pavement” ¹⁰⁸  (Gabbatha in ¹⁰⁹  Aramaic). ¹¹⁰ 

Yohanes 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ¹¹¹  the disciple took her into his own home.

Yohanes 20:4

20:4 The two were running together, but the other disciple ran faster than Peter ¹¹²  and reached the tomb first. ¹¹³ 

Yohanes 20:6-8

20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw ¹¹⁴  the strips of linen cloth lying there, 20:7 and the face cloth, ¹¹⁵  which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. ¹¹⁶  20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ¹¹⁷ 

Yohanes 20:14

20:14 When she had said this, she turned around and saw Jesus standing there, ¹¹⁸  but she did not know that it was Jesus.

Yohanes 21:4

21:4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus.

[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).

[1:40]  ² tn Grk “who heard from John.”

[1:40]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:43]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.

[1:43]  ⁵ sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).

[1:43]  ⁶ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:43]  ⁷ tn Grk “and Jesus said.”

[2:12]  ⁸ 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]  ⁹ 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.

[3:17]  ¹⁰ sn That is, “to judge the world to be guilty and liable to punishment.”

[3:22]  ¹¹ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[4:5]  ¹² tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ¹³ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ¹⁴ sn Perhaps referred to in Gen 48:22.

[4:36]  ¹⁵ tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[5:45]  ¹⁶ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[6:9]  ¹⁷ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[6:14]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ¹⁹ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ²⁰ sn An allusion to Deut 18:15.

[6:15]  ²¹ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:29]  ²² tn Grk “answered and said to them.”

[6:29]  ²³ tn Grk “the work.”

[6:29]  ²⁴ tn Grk “This is the work of God.”

[6:29]  ²⁵ tn Grk “that one” (i.e., God).

[6:70]  ²⁶ tn Grk “Jesus answered them.”

[6:70]  ²⁷ tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”

[7:31]  ²⁸ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ²⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  sn See the note on Christ in 1:20.

[7:31]  ³⁰ 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 it is “will he?”).

[7:38]  ³¹ tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.” Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person’s life are fulfilled. “When the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him” (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the “Eastern interpretation” following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA²⁷, and UBS⁴. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the “Western interpretation” because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Thüsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the “christological interpretation” because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) ἐάν τι διψᾷ ἐρχέσθω πρός με, καὶ πινέτω (38) ὁ πιστεύων εἰς ἐμέ. Καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of αὐτοῦ (autou); and (3) the source of the scripture quotation. With regard to (1) Ì⁶⁶ does place a full stop after πινέτω (pinetw), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of αὐτοῦ. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the ‘source’ of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself; but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus “departs” (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15-16 which describes the water brought forth from the rock in the wilderness by Moses (“Les citations targumiques dans le quatrième évangile,” RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul’s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water – the Spirit – will flow. Carson (see note above) discusses this imagery although he favors the traditional or “Eastern” interpretation. In summary, the latter or “Western” interpretation is to be preferred.

[7:38]  ³² tn Or “out of the innermost part of his person”; Grk “out of his belly.”

[7:38]  ³³ sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.

[7:39]  ³⁴ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ³⁵ sn This is a parenthetical note by the author.

[8:2]  ³⁶ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:6]  ³⁷ tn Grk “so that they could accuse.”

[8:6]  ³⁸ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ³⁹ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[8:51]  ⁴⁰ tn Grk “Truly, truly, I say to you.”

[8:51]  ⁴¹ tn Grk “If anyone keeps.”

[8:51]  ⁴² tn Grk “my word.”

[8:51]  ⁴³ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:51]  sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.

[9:35]  ⁴⁴ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁴⁵ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[10:1]  ⁴⁶ tn Grk “Truly, truly, I say to you.”

[10:1]  ⁴⁷ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ⁴⁸ tn Or “entrance.”

[10:28]  ⁴⁹ tn Grk “And I give.”

[10:28]  ⁵⁰ tn Or “will never die” or “will never be lost.”

[10:28]  ⁵¹ tn Or “no one will seize.”

[10:36]  ⁵² tn Or “dedicated.”

[10:40]  ⁵³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ⁵⁴ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ⁵⁵ sn John refers to John the Baptist.

[10:40]  ⁵⁶ tn Grk “formerly.”

[10:40]  sn This refers to the city of Bethany across the Jordan River (see John 1:28).

[11:25]  ⁵⁷ tn That is, will come to life.

[11:27]  ⁵⁸ tn Grk “She said to him.”

[11:27]  ⁵⁹ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ⁶⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ⁶¹ tn Or “the Son of God, the one who comes into the world.”

[11:38]  ⁶² tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ⁶³ sn This is a parenthetical note by the author.

[11:45]  ⁶⁴ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.

[11:45]  ⁶⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:48]  ⁶⁶ tn Grk “If we let him do thus.”

[11:48]  ⁶⁷ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ⁶⁸ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ⁶⁹ tn Or “you are not considering.”

[11:50]  ⁷⁰ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ⁷¹ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[11:55]  ⁷² tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.

[11:55]  ⁷³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:55]  ⁷⁴ tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).

[11:56]  ⁷⁵ tn Grk “they were seeking Jesus.”

[11:56]  ⁷⁶ tn Grk “in the temple.”

[12:1]  ⁷⁷ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[12:2]  ⁷⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ⁷⁹ 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]  ⁸⁰ 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.

[12:36]  ⁸¹ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[12:36]  sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”

[12:42]  ⁸² sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ⁸³ sn See the note on Pharisees in 1:24.

[12:42]  ⁸⁴ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ⁸⁵ tn Or “be expelled from.”

[12:42]  ⁸⁶ sn Compare John 9:22. See the note on synagogue in 6:59.

[13:3]  ⁸⁷ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁸⁸ tn Grk “had given all things into his hands.”

[13:5]  ⁸⁹ tn Grk “with the towel with which he was girded.”

[13:21]  ⁹⁰ tn Or “greatly troubled.”

[13:21]  ⁹¹ tn Grk “and testified and said.”

[13:21]  ⁹² tn Grk “Truly, truly, I say to you.”

[13:21]  ⁹³ tn Or “will hand me over.”

[13:23]  ⁹⁴ sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.

[13:23]  ⁹⁵ tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.

[13:23]  ⁹⁶ tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.

[13:23]  sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.

[13:27]  ⁹⁷ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ⁹⁸ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ⁹⁹ tn Grk “Then Jesus said to him.”

[16:28]  ¹⁰⁰ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ¹⁰¹ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[18:22]  ¹⁰² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹⁰³ 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.

[18:33]  ¹⁰⁴ tn Grk “into the praetorium.”

[18:33]  ¹⁰⁵ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[19:9]  ¹⁰⁶ tn Grk “into the praetorium.”

[19:13]  ¹⁰⁷ tn Or “the judge’s seat.”

[19:13]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[19:13]  ¹⁰⁸ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ¹⁰⁹ tn Grk “in Hebrew.”

[19:13]  sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.

[19:13]  ¹¹⁰ sn This is a parenthetical note by the author.

[19:27]  ¹¹¹ tn Grk “from that very hour.”

[20:4]  ¹¹² sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.

[20:4]  ¹¹³ tn Grk “and came first to the tomb.”

[20:6]  ¹¹⁴ tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[20:7]  ¹¹⁵ sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.

[20:7]  ¹¹⁶ sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.

[20:8]  ¹¹⁷ sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.

[20:14]  ¹¹⁸ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.