Yohanes 1:21

1:21 So they asked him, “Then who are you? ¹  Are you Elijah?” He said, “I am not!” ²  “Are you the Prophet?” ³  He answered, “No!”

Yohanes 3:22-23

Further Testimony About Jesus by John the Baptist

3:22 After this, ⁴  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 3:23 John ⁵  was also baptizing at Aenon near Salim, ⁶  because water was plentiful there, and people were coming ⁷  to him ⁸  and being baptized.

Yohanes 5:9

5:9 Immediately the man was healed, ⁹  and he picked up his mat ¹⁰  and started walking. (Now that day was a Sabbath.) ¹¹ 

Yohanes 6:17

6:17 got into a boat, and started to cross the lake ¹²  to Capernaum. ¹³  (It had already become dark, and Jesus had not yet come to them.) ¹⁴ 

Yohanes 7:52

7:52 They replied, ¹⁵  “You aren’t from Galilee too, are you? ¹⁶  Investigate carefully and you will see that no prophet ¹⁷  comes from Galilee!”

Yohanes 9:34

9:34 They replied, ¹⁸  “You were born completely in sinfulness, ¹⁹  and yet you presume to teach us?” ²⁰  So they threw him out.

Yohanes 10:3

10:3 The doorkeeper ²¹  opens the door ²²  for him, ²³  and the sheep hear his voice. He ²⁴  calls his own sheep by name and leads them out. ²⁵ 

Yohanes 10:9-10

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ²⁶  and find pasture. ²⁷  10:10 The thief comes only to steal and kill ²⁸  and destroy; I have come so that they may have life, and may have it abundantly. ²⁹ 

Yohanes 11:28

11:28 And when she had said this, Martha ³⁰  went and called her sister Mary, saying privately, ³¹  “The Teacher is here and is asking for you.” ³² 

Yohanes 20:6

20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw ³³  the strips of linen cloth lying there,

Yohanes 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ³⁴ 

Yohanes 20:20

20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ³⁵ 

[1:21]  ¹ tn Grk “What then?” (an idiom).

[1:21]  ² sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).

[1:21]  ³ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

[3:22]  ⁴ 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.

[3:23]  ⁵ sn John refers to John the Baptist.

[3:23]  ⁶ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ⁷ tn Or “people were continually coming.”

[3:23]  ⁸ tn The words “to him” are not in the Greek text, but are implied.

[5:9]  ⁹ tn Grk “became well.”

[5:9]  ¹⁰ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ¹¹ tn Grk “Now it was Sabbath on that day.”

[5:9]  sn This is a parenthetical note by the author.

[6:17]  ¹² tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ¹³ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ¹⁴ sn This is a parenthetical note by the author.

[7:52]  ¹⁵ tn Grk “They answered and said to him.”

[7:52]  ¹⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[7:52]  ¹⁷ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[9:34]  ¹⁸ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ¹⁹ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ²⁰ tn Grk “and are you teaching us?”

[10:3]  ²¹ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ²² tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ²³ tn Grk “For this one.”

[10:3]  ²⁴ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ²⁵ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:9]  ²⁶ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ²⁷ sn That is, pasture land in contrast to cultivated land.

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

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

[11:28]  ³⁰ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ³¹ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ³² tn Grk “is calling you.”

[20:6]  ³³ 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.

[20:8]  ³⁴ 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.

[20:20]  ³⁵ sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.