Yohanes 1:19

The Testimony of John the Baptist

1:19 Now ¹  this was ²  John’s ³  testimony ⁴  when the Jewish leaders ⁵  sent ⁶  priests and Levites from Jerusalem ⁷  to ask him, “Who are you?” ⁸ 

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁹  the Son will not see life, but God’s wrath ¹⁰  remains ¹¹  on him.

Yohanes 4:27

The Disciples Return

4:27 Now at that very moment his disciples came back. ¹²  They were shocked ¹³  because he was speaking ¹⁴  with a woman. However, no one said, “What do you want?” ¹⁵  or “Why are you speaking with her?”

Yohanes 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ¹⁶  The words that I have spoken to you are spirit and are life. ¹⁷ 

Yohanes 8:54

8:54 Jesus replied, ¹⁸  “If I glorify myself, my glory is worthless. ¹⁹  The one who glorifies me is my Father, about whom you people ²⁰  say, ‘He is our God.’

Yohanes 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ²¹  Ask him, he is a mature adult. ²²  He will speak for himself.”

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ²³  but to God’s glory, ²⁴  so that the Son of God may be glorified through it.” ²⁵ 

Yohanes 11:32

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.”

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ²⁶  and a cloth wrapped around his face. ²⁷  Jesus said to them, “Unwrap him ²⁸  and let him go.”

Yohanes 12:27

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ²⁹  from this hour’? ³⁰  No, but for this very reason I have come to this hour. ³¹ 

Yohanes 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ³²  ‘The one who eats my bread ³³  has turned against me.’ ³⁴ 

Yohanes 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ³⁵  or to give something to the poor.) ³⁶ 

Yohanes 14:27

14:27 “Peace I leave with you; ³⁷  my peace I give to you; I do not give it ³⁸  to you as the world does. ³⁹  Do not let your hearts be distressed or lacking in courage. ⁴⁰ 

Yohanes 15:5

15:5 “I am the vine; you are the branches. The one who remains ⁴¹  in me – and I in him – bears ⁴²  much fruit, ⁴³  because apart from me you can accomplish ⁴⁴  nothing.

Yohanes 16:4

16:4 But I have told you these things ⁴⁵  so that when their time ⁴⁶  comes, you will remember that I told you about them. ⁴⁷ 

“I did not tell you these things from the beginning because I was with you. ⁴⁸ 

Yohanes 16:20

16:20 I tell you the solemn truth, ⁴⁹  you will weep ⁵⁰  and wail, ⁵¹  but the world will rejoice; you will be sad, ⁵²  but your sadness will turn into ⁵³  joy.

Yohanes 16:22

16:22 So also you have sorrow ⁵⁴  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁵⁵ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁵⁶  to heaven ⁵⁷  and said, “Father, the time ⁵⁸  has come. Glorify your Son, so that your ⁵⁹  Son may glorify you –

Yohanes 17:12

17:12 When I was with them I kept them safe ⁶⁰  and watched over them ⁶¹  in your name ⁶²  that you have given me. Not one ⁶³  of them was lost except the one destined for destruction, ⁶⁴  so that the scripture could be fulfilled. ⁶⁵ 

Yohanes 20:1

The Resurrection

20:1 Now very early on the first day of the week, ⁶⁶  while it was still dark, Mary Magdalene ⁶⁷  came to the tomb and saw that the stone had been moved away from the entrance. ⁶⁸ 

[1:19]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:19]  ² tn Grk “is.”

[1:19]  ³ sn John’s refers to John the Baptist.

[1:19]  ⁴ tn Or “witness.”

[1:19]  sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).

[1:19]  ⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[1:19]  ⁶ tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892^c al it) or after “Levites” (Ì^{66c vid} A Θ Ψ Ë¹³ 579 al lat), while the earliest mss as well as the majority of mss (Ì^66*,75 א C³ L W^s ˹ Ï) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

[1:19]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ⁸ sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.

[3:36]  ⁹ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹⁰ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹¹ tn Or “resides.”

[4:27]  ¹² tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  ¹³ tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  ¹⁴ tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  ¹⁵ tn Grk “seek.” See John 4:23.

[4:27]  sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.

[6:63]  ¹⁶ tn Grk “the flesh counts for nothing.”

[6:63]  ¹⁷ tn Or “are spirit-giving and life-producing.”

[8:54]  ¹⁸ tn Grk “Jesus answered.”

[8:54]  ¹⁹ tn Grk “is nothing.”

[8:54]  ²⁰ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[9:21]  ²¹ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ²² tn Or “he is of age.”

[11:4]  ²³ 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]  ²⁴ tn Or “to God’s praise.”

[11:4]  ²⁵ 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.

[11:44]  ²⁶ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ²⁷ tn Grk “and his face tied around with cloth.”

[11:44]  ²⁸ tn Grk “Loose him.”

[12:27]  ²⁹ tn Or “save me.”

[12:27]  ³⁰ tn Or “this occasion.”

[12:27]  sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.

[12:27]  ³¹ tn Or “this occasion.”

[13:18]  ³² tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ³³ tn Or “The one who shares my food.”

[13:18]  ³⁴ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[13:18]  sn A quotation from Ps 41:9.

[13:29]  ³⁵ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ³⁶ sn This is a parenthetical note by the author.

[14:27]  ³⁷ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ³⁸ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ³⁹ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁴⁰ tn Or “distressed or fearful and cowardly.”

[15:5]  ⁴¹ tn Or “resides.”

[15:5]  ⁴² tn Or “yields.”

[15:5]  ⁴³ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ⁴⁴ tn Or “do.”

[16:4]  ⁴⁵ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ⁴⁶ tn Grk “their hour.”

[16:4]  ⁴⁷ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ⁴⁸ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[16:20]  ⁴⁹ tn Grk “Truly, truly, I say to you.”

[16:20]  ⁵⁰ tn Or “wail,” “cry.”

[16:20]  ⁵¹ tn Or “lament.”

[16:20]  ⁵² tn Or “sorrowful.”

[16:20]  ⁵³ tn Grk “will become.”

[16:22]  ⁵⁴ tn Or “distress.”

[16:22]  ⁵⁵ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[17:1]  ⁵⁶ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ⁵⁷ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁵⁸ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ⁵⁹ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[17:12]  ⁶⁰ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ⁶¹ tn Grk “and guarded them.”

[17:12]  ⁶² tn Or “by your name.”

[17:12]  ⁶³ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ⁶⁴ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ⁶⁵ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[20:1]  ⁶⁶ 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]  ⁶⁷ 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]  ⁶⁸ tn Grk “from the tomb.”