Yohanes 1:25

1:25 So they asked John, ¹  “Why then are you baptizing if you are not the Christ, ²  nor Elijah, nor the Prophet?”

Yohanes 2:7

2:7 Jesus told the servants, ³  “Fill the water jars with water.” So they filled them up to the very top.

Yohanes 4:18

4:18 for you have had five husbands, and the man you are living with ⁴  now is not your husband. This you said truthfully!”

Yohanes 4:28

4:28 Then the woman left her water jar, went off into the town and said to the people, ⁵ 

Yohanes 5:26

5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,

Yohanes 5:46-47

5:46 If ⁶  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses ⁷  wrote, how will you believe my words?”

Yohanes 6:13

6:13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves ⁸  left over by the people who had eaten.

Yohanes 6:31

6:31 Our ancestors ⁹  ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” ¹⁰ 

Yohanes 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ¹¹  “What I have told you from the beginning.

Yohanes 8:34

8:34 Jesus answered them, “I tell you the solemn truth, ¹²  everyone who practices ¹³  sin is a slave ¹⁴  of sin.

Yohanes 10:7-9

10:7 So Jesus said to them again, “I tell you the solemn truth, ¹⁵  I am the door for the sheep. ¹⁶  10:8 All who came before me were ¹⁷  thieves and robbers, but the sheep did not listen to them. ¹⁸  10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ¹⁹  and find pasture. ²⁰ 

Yohanes 11:3

11:3 So the sisters sent a message ²¹  to Jesus, ²²  “Lord, look, the one you love is sick.”

Yohanes 11:6

11:6 So when he heard that Lazarus ²³  was sick, he remained in the place where he was for two more days.

Yohanes 11:17

Speaking with Martha and Mary

11:17 When ²⁴  Jesus arrived, ²⁵  he found that Lazarus ²⁶  had been in the tomb four days already. ²⁷ 

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. ²⁸ 

Yohanes 11:38

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ²⁹  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ³⁰ 

Yohanes 12:41

12:41 Isaiah said these things because he saw Christ’s ³¹  glory, and spoke about him.

Yohanes 13:6

13:6 Then he came to Simon Peter. Peter ³²  said to him, “Lord, are you going to wash ³³  my feet?”

Yohanes 13:27

13:27 And after Judas ³⁴  took the piece of bread, Satan entered into him. ³⁵  Jesus said to him, ³⁶  “What you are about to do, do quickly.”

Yohanes 13:31

The Prediction of Peter’s Denial

13:31 When ³⁷  Judas ³⁸  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him.

Yohanes 13:35

13:35 Everyone ³⁹  will know by this that you are my disciples – if you have love for one another.”

Yohanes 16:18

16:18 So they kept on repeating, ⁴⁰  “What is the meaning of what he says, ⁴¹  ‘In a little while’? ⁴²  We do not understand ⁴³  what he is talking about.” ⁴⁴ 

Yohanes 18:7

18:7 Then Jesus ⁴⁵  asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.”

Yohanes 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ⁴⁶  with their commanding officer ⁴⁷  and the officers of the Jewish leaders ⁴⁸  arrested ⁴⁹  Jesus and tied him up. ⁵⁰ 

Yohanes 18:17

18:17 The girl ⁵¹  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ⁵²  He replied, ⁵³  “I am not.”

Yohanes 18:19

Jesus Questioned by Annas

18:19 While this was happening, ⁵⁴  the high priest questioned Jesus about his disciples and about his teaching. ⁵⁵ 

Yohanes 18:29

18:29 So Pilate came outside to them and said, “What accusation ⁵⁶  do you bring against this man?” ⁵⁷ 

Yohanes 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ⁵⁸  summoned Jesus, and asked him, “Are you the king of the Jews?” ⁵⁹ 

Yohanes 19:5

19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. ⁶⁰  Pilate ⁶¹  said to them, “Look, here is the man!” ⁶² 

Yohanes 19:14

19:14 (Now it was the day of preparation ⁶³  for the Passover, about noon. ⁶⁴ ) ⁶⁵  Pilate ⁶⁶  said to the Jewish leaders, ⁶⁷  “Look, here is your king!”

Yohanes 19:32

19:32 So the soldiers came and broke the legs of the two men who had been crucified ⁶⁸  with Jesus, ⁶⁹  first the one and then the other. ⁷⁰ 

Yohanes 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁷¹  in strips of linen cloth ⁷²  according to Jewish burial customs. ⁷³ 

Yohanes 20:6

20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw ⁷⁴  the strips of linen cloth lying there,

Yohanes 20:11

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

Yohanes 20:21

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.”

Yohanes 21:5

21:5 So Jesus said to them, “Children, you don’t have any fish, ⁷⁵  do you?” ⁷⁶  They replied, ⁷⁷  “No.”

Yohanes 21:9

21:9 When they got out on the beach, ⁷⁸  they saw a charcoal fire ready ⁷⁹  with a fish placed on it, and bread.

[1:25]  ¹ tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”

[1:25]  ² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:25]  sn See the note on Christ in 1:20.

[2:7]  ³ tn Grk “them” (it is clear from the context that the servants are addressed).

[4:18]  ⁴ tn Grk “the one you have.”

[4:28]  ⁵ tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.

[5:46]  ⁶ tn Grk “For if.”

[5:47]  ⁷ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[6:13]  ⁸ sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.

[6:31]  ⁹ tn Or “forefathers”; Grk “fathers.”

[6:31]  ¹⁰ sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).

[8:25]  ¹¹ tn Grk “Jesus said to them.”

[8:34]  ¹² tn Grk “Truly, truly, I say to you.”

[8:34]  ¹³ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ¹⁴ tn See the note on the word “slaves” in 4:51.

[10:7]  ¹⁵ tn Grk “Truly, truly, I say to you.”

[10:7]  ¹⁶ tn Or “I am the sheep’s door.”

[10:8]  ¹⁷ tn Grk “are” (present tense).

[10:8]  ¹⁸ tn Or “the sheep did not hear them.”

[10:9]  ¹⁹ 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]  ²⁰ sn That is, pasture land in contrast to cultivated land.

[11:3]  ²¹ tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ²² tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:6]  ²³ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:17]  ²⁴ tn Grk “Then when.”

[11:17]  ²⁵ tn Grk “came.”

[11:17]  ²⁶ tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:17]  ²⁷ tn Grk “he had already had four days in the tomb” (an idiom).

[11:17]  sn There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6,10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative.

[11:20]  ²⁸ 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.

[11:38]  ²⁹ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ³⁰ sn This is a parenthetical note by the author.

[12:41]  ³¹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:41]  sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.

[13:6]  ³² tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ³³ tn Grk “do you wash” or “are you washing.”

[13:27]  ³⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ³⁵ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ³⁶ tn Grk “Then Jesus said to him.”

[13:31]  ³⁷ tn Grk “Then when.”

[13:31]  ³⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:35]  ³⁹ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[16:18]  ⁴⁰ tn Grk “they kept on saying.”

[16:18]  ⁴¹ tn Grk “What is this that he says.”

[16:18]  ⁴² tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

[16:18]  ⁴³ tn Or “we do not know.”

[16:18]  ⁴⁴ tn Grk “what he is speaking.”

[18:7]  ⁴⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:12]  ⁴⁶ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ⁴⁷ tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ⁴⁸ 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, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ⁴⁹ tn Or “seized.”

[18:12]  ⁵⁰ tn Or “bound him.”

[18:17]  ⁵¹ tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ⁵² 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?”).

[18:17]  ⁵³ tn Grk “He said.”

[18:19]  ⁵⁴ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ⁵⁵ sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[18:29]  ⁵⁶ tn Or “charge.”

[18:29]  ⁵⁷ sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.

[18:33]  ⁵⁸ tn Grk “into the praetorium.”

[18:33]  ⁵⁹ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[19:5]  ⁶⁰ sn See the note on the purple robe in 19:2.

[19:5]  ⁶¹ tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.

[19:5]  ⁶² sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.

[19:14]  ⁶³ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ⁶⁴ tn Grk “about the sixth hour.”

[19:14]  sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.

[19:14]  ⁶⁵ sn This is a parenthetical note by the author.

[19:14]  ⁶⁶ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ⁶⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:32]  ⁶⁸ sn See the note on Crucify in 19:6.

[19:32]  ⁶⁹ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ⁷⁰ tn Grk “broke the legs of the first and of the other who had been crucified with him.”

[19:40]  ⁷¹ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ⁷² tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ⁷³ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[20:6]  ⁷⁴ 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.

[21:5]  ⁷⁵ 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]  ⁷⁶ 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]  ⁷⁷ tn Grk “They answered him.”

[21:9]  ⁷⁸ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ⁷⁹ tn Grk “placed,” “laid.”