Yohanes 1:22

1:22 Then they said to him, “Who are you? Tell us ¹  so that we can give an answer to those who sent us. What do you say about yourself?”

Yohanes 1:27

1:27 who is coming after me. I am not worthy ²  to untie the strap ³  of his sandal!”

Yohanes 5:34

5:34 (I do not accept ⁴  human testimony, but I say this so that you may be saved.)

Yohanes 6:7

6:7 Philip replied, ⁵  “Two hundred silver coins worth ⁶  of bread would not be enough for them, for each one to get a little.”

Yohanes 6:12

6:12 When they were all satisfied, Jesus ⁷  said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.”

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 8:56

8:56 Your father Abraham was overjoyed ⁸  to see my day, and he saw it and was glad.” ⁹ 

Yohanes 8:59

8:59 Then they picked up ¹⁰  stones to throw at him, ¹¹  but Jesus hid himself and went out from the temple area. ¹² 

Yohanes 10:17

10:17 This is why the Father loves me ¹³  – because I lay down my life, ¹⁴  so that I may take it back again.

Yohanes 11:15-16

11:15 and I am glad ¹⁵  for your sake that I was not there, so that you may believe. ¹⁶  But let us go to him.” 11:16 So Thomas (called Didymus ¹⁷ ) ¹⁸  said to his fellow disciples, “Let us go too, so that we may die with him.” ¹⁹ 

Yohanes 11:19

11:19 so many of the Jewish people of the region ²⁰  had come to Martha and Mary to console them ²¹  over the loss of their brother.) ²² 

Yohanes 11:52

11:52 and not for the Jewish nation ²³  only, ²⁴  but to gather together ²⁵  into one the children of God who are scattered.) ²⁶ 

Yohanes 12:7

12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. ²⁷ 

Yohanes 12:23

12:23 Jesus replied, ²⁸  “The time ²⁹  has come for the Son of Man to be glorified. ³⁰ 

Yohanes 13:2

13:2 The evening meal ³¹  was in progress, and the devil had already put into the heart ³²  of Judas Iscariot, Simon’s son, that he should betray ³³  Jesus. ³⁴ 

Yohanes 13:19

13:19 I am telling you this now, ³⁵  before it happens, so that when it happens you may believe ³⁶  that I am he. ³⁷ 

Yohanes 14:16

14:16 Then ³⁸  I will ask the Father, and he will give you another Advocate ³⁹  to be with you forever –

Yohanes 15:8

15:8 My Father is honored ⁴⁰  by this, that ⁴¹  you bear ⁴²  much fruit and show that you are ⁴³  my disciples.

Yohanes 15:11-13

15:11 I have told you these things ⁴⁴  so that my joy may be in you, and your joy may be complete. 15:12 My commandment is this – to love one another just as I have loved you. ⁴⁵  15:13 No one has greater love than this – that one lays down his life ⁴⁶  for his friends.

Yohanes 15:25

15:25 Now this happened ⁴⁷  to fulfill the word that is written in their law, ‘They hated me without reason.’ ⁴⁸ 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ⁴⁹  so that he may give eternal life to everyone you have given him. ⁵⁰ 

Yohanes 17:4

17:4 I glorified you on earth by completing ⁵¹  the work you gave me to do. ⁵² 

Yohanes 17:22

17:22 The glory ⁵³  you gave to me I have given to them, that they may be one just as we are one –

Yohanes 18:9

18:9 He said this ⁵⁴  to fulfill the word he had spoken, ⁵⁵  “I have not lost a single one of those whom you gave me.” ⁵⁶ 

Yohanes 18:32

18:32 (This happened ⁵⁷  to fulfill the word Jesus had spoken when he indicated ⁵⁸  what kind of death he was going to die. ⁵⁹ )

Yohanes 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ⁶⁰  everything was completed, ⁶¹  said (in order to fulfill the scripture), ⁶²  “I am thirsty!” ⁶³ 

[1:22]  ¹ tn The words “Tell us” are not in the Greek but are implied.

[1:27]  ² tn Grk “of whom I am not worthy.”

[1:27]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:27]  ³ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[5:34]  ⁴ tn Or “I do not receive.”

[6:7]  ⁵ tn Grk “Philip answered him.”

[6:7]  ⁶ tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.

[6:12]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:56]  ⁸ tn Or “rejoiced greatly.”

[8:56]  ⁹ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[8:59]  ¹⁰ tn Grk “they took up.”

[8:59]  ¹¹ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ¹² tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[10:17]  ¹³ tn Grk “Because of this the Father loves me.”

[10:17]  ¹⁴ tn Or “die willingly.”

[11:15]  ¹⁵ tn Grk “and I rejoice.”

[11:15]  ¹⁶ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:16]  ¹⁷ sn Didymus means “the twin” in Greek.

[11:16]  ¹⁸ sn This is a parenthetical note by the author.

[11:16]  ¹⁹ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[11:19]  ²⁰ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ²¹ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ²² tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:19]  sn This is a parenthetical note by the author.

[11:52]  ²³ tn See the note on the word “nation” in the previous verse.

[11:52]  ²⁴ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ²⁵ tn Grk “that he might gather together.”

[11:52]  ²⁶ sn This is a parenthetical note by the author.

[12:7]  ²⁷ tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.

[12:23]  ²⁸ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ²⁹ tn Grk “the hour.”

[12:23]  ³⁰ sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.

[13:2]  ³¹ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ³² sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ³³ tn Or “that he should hand over.”

[13:2]  ³⁴ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:19]  ³⁵ tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”

[13:19]  ³⁶ tn Grk “so that you may believe.”

[13:19]  ³⁷ tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.

[14:16]  ³⁸ tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ³⁹ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[15:8]  ⁴⁰ tn Grk “glorified.”

[15:8]  ⁴¹ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ⁴² tn Or “yield.”

[15:8]  ⁴³ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[15:11]  ⁴⁴ tn Grk “These things I have spoken to you.”

[15:12]  ⁴⁵ sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the ‘new commandment’ of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).

[15:13]  ⁴⁶ tn Or “one dies willingly.”

[15:25]  ⁴⁷ tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.

[15:25]  ⁴⁸ sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).

[17:2]  ⁴⁹ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁵⁰ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:4]  ⁵¹ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ⁵² tn Grk “the work that you gave to me so that I may do it.”

[17:22]  ⁵³ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:9]  ⁵⁴ tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.

[18:9]  ⁵⁵ sn This expression is similar to John 6:39 and John 17:12.

[18:9]  ⁵⁶ tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.

[18:9]  sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.

[18:32]  ⁵⁷ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ⁵⁸ tn Or “making clear.”

[18:32]  ⁵⁹ sn A reference to John 12:32.

[19:28]  ⁶⁰ tn Or “that already.”

[19:28]  ⁶¹ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ⁶² sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ⁶³ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).