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 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ²  of Israel!” ³ 

Yohanes 2:18

2:18 So then the Jewish leaders ⁴  responded, ⁵  “What sign can you show us, since you are doing these things?” ⁶ 

Yohanes 3:10

3:10 Jesus answered, ⁷  “Are you the teacher of Israel and yet you don’t understand these things? ⁸ 

Yohanes 4:51

4:51 While he was on his way down, ⁹  his slaves ¹⁰  met him and told him that his son was going to live.

Yohanes 5:8

5:8 Jesus said to him, “Stand up! Pick up your mat ¹¹  and walk.”

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Yohanes 6:7

6:7 Philip replied, ¹²  “Two hundred silver coins worth ¹³  of bread would not be enough for them, for each one to get a little.”

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 6:56

6:56 The one who eats ¹⁴  my flesh and drinks my blood resides in me, and I in him. ¹⁵ 

Yohanes 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

Yohanes 8:13

8:13 So the Pharisees ¹⁶  objected, ¹⁷  “You testify about yourself; your testimony is not true!” ¹⁸ 

Yohanes 9:37

9:37 Jesus told him, “You have seen him; he ¹⁹  is the one speaking with you.” ²⁰ 

Yohanes 11:8

11:8 The disciples replied, ²¹  “Rabbi, the Jewish leaders ²²  were just now trying ²³  to stone you to death! Are ²⁴  you going there again?”

Yohanes 11:10

11:10 But if anyone walks around at night, ²⁵  he stumbles, ²⁶  because the light is not in him.”

Yohanes 11:20

11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. ²⁷ 

Yohanes 11:24

11:24 Martha said, ²⁸  “I know that he will come back to life again ²⁹  in the resurrection at the last day.”

Yohanes 11:34

11:34 He asked, ³⁰  “Where have you laid him?” ³¹  They replied, ³²  “Lord, come and see.”

Yohanes 12:18

12:18 Because they had heard that Jesus ³³  had performed this miraculous sign, the crowd went out to meet him.

Yohanes 13:6

13:6 Then he came to Simon Peter. Peter ³⁴  said to him, “Lord, are you going to wash ³⁵  my feet?”

Yohanes 13:9

13:9 Simon Peter said to him, “Lord, wash ³⁶  not only my feet, but also my hands and my head!”

Yohanes 13:24-25

13:24 So Simon Peter ³⁷  gestured to this disciple ³⁸  to ask Jesus ³⁹  who it was he was referring to. ⁴⁰  13:25 Then the disciple whom Jesus loved ⁴¹  leaned back against Jesus’ chest and asked him, “Lord, who is it?”

Yohanes 14:5

14:5 Thomas said, ⁴²  “Lord, we don’t know where you are going. How can we know the way?”

Yohanes 18:23

18:23 Jesus replied, ⁴³  “If I have said something wrong, ⁴⁴  confirm ⁴⁵  what is wrong. ⁴⁶  But if I spoke correctly, why strike me?”

Yohanes 18:30

18:30 They replied, ⁴⁷  “If this man ⁴⁸  were not a criminal, ⁴⁹  we would not have handed him over to you.” ⁵⁰ 

Yohanes 19:3

19:3 They ⁵¹  came up to him again and again ⁵²  and said, “Hail, king of the Jews!” ⁵³  And they struck him repeatedly ⁵⁴  in the face.

Yohanes 20:16

20:16 Jesus said to her, “Mary.” She ⁵⁵  turned and said to him in Aramaic, ⁵⁶  “Rabboni” ⁵⁷  (which means Teacher). ⁵⁸ 

Yohanes 20:29

20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ⁵⁹  who have not seen and yet have believed.” ⁶⁰ 

Yohanes 21:5

21:5 So Jesus said to them, “Children, you don’t have any fish, ⁶¹  do you?” ⁶²  They replied, ⁶³  “No.”

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

[1:49]  ² tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ³ sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[2:18]  ⁴ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (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.)

[2:18]  ⁵ tn Grk “answered and said to him.”

[2:18]  ⁶ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[3:10]  ⁷ tn Grk “Jesus answered and said to him.”

[3:10]  ⁸ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[4:51]  ⁹ sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.

[4:51]  ¹⁰ tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[5:8]  ¹¹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[6:7]  ¹² tn Grk “Philip answered him.”

[6:7]  ¹³ 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.

[6:56]  ¹⁴ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  ¹⁵ sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[8:13]  ¹⁶ sn See the note on Pharisees in 1:24.

[8:13]  ¹⁷ tn Grk “Then the Pharisees said to him.”

[8:13]  ¹⁸ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[9:37]  ¹⁹ tn Grk “that one.”

[9:37]  ²⁰ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[11:8]  ²¹ tn Grk “The disciples said to him.”

[11:8]  ²² tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ²³ tn Grk “seeking.”

[11:8]  ²⁴ tn Grk “And are.” 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.

[11:10]  ²⁵ tn Grk “in the night.”

[11:10]  ²⁶ tn Or “he trips.”

[11:20]  ²⁷ sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

[11:24]  ²⁸ tn Grk “Martha said to him.”

[11:24]  ²⁹ tn Or “will rise again.”

[11:34]  ³⁰ tn Grk “And he said.” 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.

[11:34]  ³¹ tn Or “Where have you placed him?”

[11:34]  ³² tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[12:18]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:6]  ³⁴ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ³⁵ tn Grk “do you wash” or “are you washing.”

[13:9]  ³⁶ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[13:24]  ³⁷ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ³⁸ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ³⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ⁴⁰ sn That is, who would betray him (v. 21).

[13:25]  ⁴¹ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

[14:5]  ⁴² tn Grk “said to him.”

[18:23]  ⁴³ tn Grk “Jesus answered him.”

[18:23]  ⁴⁴ tn Or “something incorrect.”

[18:23]  ⁴⁵ tn Grk “testify.”

[18:23]  ⁴⁶ tn Or “incorrect.”

[18:30]  ⁴⁷ tn Grk “They answered and said to him.”

[18:30]  ⁴⁸ tn Grk “this one.”

[18:30]  ⁴⁹ tn Or “an evildoer”; Grk “one doing evil.”

[18:30]  ⁵⁰ tn Or “would not have delivered him over.”

[19:3]  ⁵¹ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ⁵² tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ⁵³ tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ⁵⁴ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[20:16]  ⁵⁵ tn Grk “That one.”

[20:16]  ⁵⁶ tn Grk “in Hebrew.”

[20:16]  ⁵⁷ sn The Aramaic Rabboni means “my teacher” (a title of respect).

[20:16]  ⁵⁸ sn This is a parenthetical note by the author.

[20:29]  ⁵⁹ tn Grk “are those.”

[20:29]  ⁶⁰ tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).

[21:5]  ⁶¹ tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.

[21:5]  ⁶² 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 “do you?”).

[21:5]  ⁶³ tn Grk “They answered him.”