Yohanes 1:18

1:18 No one has ever seen God. The only one, ¹  himself God, who is in closest fellowship with ²  the Father, has made God ³  known. ⁴ 

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ⁵  was in Jerusalem ⁶  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ⁷ 

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?” ⁸ 

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ⁹  knew that the Pharisees ¹⁰  had heard that he ¹¹  was winning ¹²  and baptizing more disciples than John

Yohanes 4:23

4:23 But a time ¹³  is coming – and now is here ¹⁴  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹⁵  such people to be ¹⁶  his worshipers. ¹⁷ 

Yohanes 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ¹⁸  “whenever he ¹⁹  comes, he will tell ²⁰  us everything.” ²¹ 

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ²²  him to stay with them. ²³  He stayed there two days,

Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ²⁴  to come down and heal his son, who was about to die.

Yohanes 5:25

5:25 I tell you the solemn truth, ²⁵  a time ²⁶  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 5:28

5:28 “Do not be amazed at this, because a time ²⁷  is coming when all who are in the tombs will hear his voice

Yohanes 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ²⁸  as much as they wanted.

Yohanes 6:14

6:14 Now when the people saw the miraculous sign that Jesus ²⁹  performed, they began to say to one another, “This is certainly the Prophet ³⁰  who is to come into the world.” ³¹ 

Yohanes 6:19

6:19 Then, when they had rowed about three or four miles, ³²  they caught sight of Jesus walking on the lake, ³³  approaching the boat, and they were frightened.

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ³⁴  and came to Capernaum ³⁵  looking for Jesus.

Yohanes 7:27

7:27 But we know where this man ³⁶  comes from. ³⁷  Whenever the Christ ³⁸  comes, no one will know where he comes from.” ³⁹ 

Yohanes 7:31

7:31 Yet many of the crowd ⁴⁰  believed in him and said, “Whenever the Christ ⁴¹  comes, he won’t perform more miraculous signs than this man did, will he?” ⁴² 

Yohanes 8:7

8:7 When they persisted in asking him, he stood up straight ⁴³  and replied, ⁴⁴  “Whoever among you is guiltless ⁴⁵  may be the first to throw a stone at her.”

Yohanes 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ⁴⁶  until Jesus was left alone with the woman standing before him.

Yohanes 9:4

9:4 We must perform the deeds ⁴⁷  of the one who sent me ⁴⁸  as long as ⁴⁹  it is daytime. Night is coming when no one can work.

Yohanes 9:6

9:6 Having said this, ⁵⁰  he spat on the ground and made some mud ⁵¹  with the saliva. He ⁵²  smeared the mud on the blind man’s ⁵³  eyes

Yohanes 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁵⁴  and said to him, “Do you believe in the Son of Man?” ⁵⁵ 

Yohanes 10:12

10:12 The hired hand, ⁵⁶  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ⁵⁷  the sheep and runs away. ⁵⁸  So the wolf attacks ⁵⁹  the sheep and scatters them.

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ⁶⁰  but to God’s glory, ⁶¹  so that the Son of God may be glorified through it.” ⁶² 

Yohanes 11:9

11:9 Jesus replied, ⁶³  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ⁶⁴  because he sees the light of this world. ⁶⁵ 

Yohanes 11:28

11:28 And when she had said this, Martha ⁶⁶  went and called her sister Mary, saying privately, ⁶⁷  “The Teacher is here and is asking for you.” ⁶⁸ 

Yohanes 11:32-33

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 11:33 When Jesus saw her weeping, and the people ⁶⁹  who had come with her weeping, he was intensely moved ⁷⁰  in spirit and greatly distressed. ⁷¹ 

Yohanes 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ⁷² 

Yohanes 13:12

13:12 So when Jesus ⁷³  had washed their feet and put his outer clothing back on, he took his place at the table ⁷⁴  again and said to them, “Do you understand ⁷⁵  what I have done for you?

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ⁷⁶  in spirit, and testified, ⁷⁷  “I tell you the solemn truth, ⁷⁸  one of you will betray me.” ⁷⁹ 

Yohanes 13:26

13:26 Jesus replied, ⁸⁰  “It is the one to whom I will give this piece of bread ⁸¹  after I have dipped it in the dish.” ⁸²  Then he dipped the piece of bread in the dish ⁸³  and gave it to Judas Iscariot, Simon’s son.

Yohanes 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ⁸⁴  believe because of the miraculous deeds ⁸⁵  themselves.

Yohanes 14:20

14:20 You will know at that time ⁸⁶  that I am in my Father and you are in me and I am in you.

Yohanes 16:2

16:2 They will put you out of ⁸⁷  the synagogue, ⁸⁸  yet a time ⁸⁹  is coming when the one who kills you will think he is offering service to God. ⁹⁰ 

Yohanes 16:25

16:25 “I have told you these things in obscure figures of speech; ⁹¹  a time ⁹²  is coming when I will no longer speak to you in obscure figures, but will tell you ⁹³  plainly ⁹⁴  about the Father.

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ⁹⁵  Jesus went out with his disciples across the Kidron Valley. ⁹⁶  There was an orchard ⁹⁷  there, and he and his disciples went into it.

Yohanes 18:22

18:22 When Jesus ⁹⁸  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ⁹⁹  “Is that the way you answer the high priest?”

Yohanes 18:38

18:38 Pilate asked, ¹⁰⁰  “What is truth?” ¹⁰¹ 

When he had said this he went back outside to the Jewish leaders ¹⁰²  and announced, ¹⁰³  “I find no basis for an accusation ¹⁰⁴  against him.

Yohanes 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ¹⁰⁵  in the place called “The Stone Pavement” ¹⁰⁶  (Gabbatha in ¹⁰⁷  Aramaic). ¹⁰⁸ 

Yohanes 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ¹⁰⁹  look, here is your son!”

Yohanes 21:19

21:19 (Now Jesus ¹¹⁰  said this to indicate clearly by what kind of death Peter ¹¹¹  was going to glorify God.) ¹¹²  After he said this, Jesus told Peter, ¹¹³  “Follow me.”

[1:18]  ¹ tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.

[1:18]  ² tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).

[1:18]  ³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ⁴ sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”

[2:23]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁷ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[3:4]  ⁸ tn The grammatical structure of the question in Greek presupposes a negative reply.

[4:1]  ⁹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ¹⁰ sn See the note on Pharisees in 1:24.

[4:1]  ¹¹ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ¹² tn Grk “was making.”

[4:23]  ¹³ tn Grk “an hour.”

[4:23]  ¹⁴ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹⁵ sn See also John 4:27.

[4:23]  ¹⁶ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ¹⁷ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[4:25]  ¹⁸ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

[4:25]  ¹⁹ tn Grk “that one.”

[4:25]  ²⁰ tn Or “he will announce to us.”

[4:25]  ²¹ tn Grk “all things.”

[4:40]  ²² tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ²³ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[4:47]  ²⁴ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

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

[5:25]  ²⁶ tn Grk “an hour.”

[5:28]  ²⁷ tn Grk “an hour.”

[6:11]  ²⁸ tn Grk “likewise also (he distributed) from the fish.”

[6:14]  ²⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ³⁰ 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]  ³¹ sn An allusion to Deut 18:15.

[6:19]  ³² tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[6:19]  sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.

[6:19]  ³³ tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”

[6:24]  ³⁴ tn Or “embarked in the boats.”

[6:24]  ³⁵ map For location see Map1 D2; Map2 C3; Map3 B2.

[7:27]  ³⁶ tn Grk “this one.”

[7:27]  ³⁷ sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ³⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  sn See the note on Christ in 1:20.

[7:27]  ³⁹ sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[7:31]  ⁴⁰ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ⁴¹ 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]  ⁴² 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?”).

[8:7]  ⁴³ tn Or “he straightened up.”

[8:7]  ⁴⁴ tn Grk “and said to them.”

[8:7]  ⁴⁵ tn Or “sinless.”

[8:9]  ⁴⁶ tn Or “beginning from the eldest.”

[9:4]  ⁴⁷ tn Grk “We must work the works.”

[9:4]  ⁴⁸ tn Or “of him who sent me” (God).

[9:4]  ⁴⁹ tn Or “while.”

[9:6]  ⁵⁰ tn Grk “said these things.”

[9:6]  ⁵¹ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ⁵² tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ⁵³ tn Grk “on his.”

[9:35]  ⁵⁴ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁵⁵ 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.

[10:12]  ⁵⁶ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ⁵⁷ tn Grk “leaves.”

[10:12]  ⁵⁸ tn Or “flees.”

[10:12]  ⁵⁹ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[11:4]  ⁶⁰ tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ⁶¹ tn Or “to God’s praise.”

[11:4]  ⁶² sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[11:9]  ⁶³ tn Grk “Jesus answered.”

[11:9]  ⁶⁴ tn Or “he does not trip.”

[11:9]  ⁶⁵ sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).

[11:28]  ⁶⁶ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ⁶⁷ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ⁶⁸ tn Grk “is calling you.”

[11:33]  ⁶⁹ 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, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ⁷⁰ tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ⁷¹ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[12:17]  ⁷² tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[13:12]  ⁷³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ⁷⁴ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ⁷⁵ tn Grk “Do you know.”

[13:21]  ⁷⁶ tn Or “greatly troubled.”

[13:21]  ⁷⁷ tn Grk “and testified and said.”

[13:21]  ⁷⁸ tn Grk “Truly, truly, I say to you.”

[13:21]  ⁷⁹ tn Or “will hand me over.”

[13:26]  ⁸⁰ tn Grk “Jesus answered.”

[13:26]  ⁸¹ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ⁸² tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ⁸³ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[14:11]  ⁸⁴ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ⁸⁵ tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

[14:20]  ⁸⁶ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[16:2]  ⁸⁷ tn Or “expel you from.”

[16:2]  ⁸⁸ sn See the note on synagogue in 6:59.

[16:2]  ⁸⁹ tn Grk “an hour.”

[16:2]  ⁹⁰ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:25]  ⁹¹ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ⁹² tn Grk “an hour.”

[16:25]  ⁹³ tn Or “inform you.”

[16:25]  ⁹⁴ tn Or “openly.”

[18:1]  ⁹⁵ 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]  ⁹⁶ 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]  ⁹⁷ tn Or “a garden.”

[18:22]  ⁹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ⁹⁹ 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.

[18:38]  ¹⁰⁰ tn Grk “Pilate said.”

[18:38]  ¹⁰¹ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ¹⁰² 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. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ¹⁰³ tn Grk “said to them.”

[18:38]  ¹⁰⁴ tn Grk “find no cause.”

[19:13]  ¹⁰⁵ 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]  ¹⁰⁶ 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]  ¹⁰⁷ 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]  ¹⁰⁸ sn This is a parenthetical note by the author.

[19:26]  ¹⁰⁹ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[21:19]  ¹¹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ¹¹¹ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ¹¹² 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]  ¹¹³ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.