Yohanes 1:3-4

1:3 All things were created ¹  by him, and apart from him not one thing was created ²  that has been created. ³  1:4 In him was life, ⁴  and the life was the light of mankind. ⁵ 

Yohanes 1:11

1:11 He came to what was his own, ⁶  but ⁷  his own people ⁸  did not receive him. ⁹ 

Yohanes 1:16

1:16 For we have all received from his fullness one gracious gift after another. ¹⁰ 

Yohanes 1:34-36

1:34 I have both seen and testified that this man is the Chosen One of God.” ¹¹ 

1:35 Again the next day John ¹²  was standing there ¹³  with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” ¹⁴ 

Yohanes 1:44

1:44 (Now Philip was from Bethsaida, ¹⁵  the town of ¹⁶  Andrew and Peter.)

Yohanes 3:9

3:9 Nicodemus replied, ¹⁷  “How can these things be?” ¹⁸ 

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹⁹ 

Yohanes 4:3

4:3 he left Judea and set out once more for Galilee. ²⁰ 

Yohanes 4:16

4:16 He ²¹  said to her, “Go call your husband and come back here.” ²² 

Yohanes 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ²³  there was a Jewish feast, ²⁴  and Jesus went up to Jerusalem. ²⁵ 

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ²⁶  on the Sabbath, the Jewish leaders ²⁷  began persecuting ²⁸  him.

Yohanes 5:27

5:27 and he has granted the Son ²⁹  authority to execute judgment, ³⁰  because he is the Son of Man.

Yohanes 5:33

5:33 You have sent to John, ³¹  and he has testified to the truth.

Yohanes 5:40

5:40 but you are not willing to come to me so that you may have life.

Yohanes 6:3

6:3 So Jesus went on up the mountainside ³²  and sat down there with his disciples.

Yohanes 6:25

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, ³³  they said to him, “Rabbi, when did you get here?” ³⁴ 

Yohanes 6:43

6:43 Jesus replied, ³⁵  “Do not complain about me to one another. ³⁶ 

Yohanes 6:49

6:49 Your ancestors ³⁷  ate the manna in the wilderness, and they died.

Yohanes 6:67

6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ³⁸ 

Yohanes 7:14

Teaching in the Temple

7:14 When the feast was half over, Jesus went up to the temple courts ³⁹  and began to teach. ⁴⁰ 

Yohanes 7:47

7:47 Then the Pharisees answered, ⁴¹  “You haven’t been deceived too, have you? ⁴² 

Yohanes 9:12

9:12 They said ⁴³  to him, “Where is that man?” ⁴⁴  He replied, ⁴⁵  “I don’t know.”

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ⁴⁶ 

Yohanes 10:13

10:13 Because he is a hired hand and is not concerned about the sheep, ⁴⁷  he runs away. ⁴⁸ 

Yohanes 10:23

10:23 It was winter, ⁴⁹  and Jesus was walking in the temple area ⁵⁰  in Solomon’s Portico. ⁵¹ 

Yohanes 10:39

10:39 Then ⁵²  they attempted ⁵³  again to seize him, but he escaped their clutches. ⁵⁴ 

Yohanes 11:29

11:29 So when Mary ⁵⁵  heard this, she got up quickly and went to him.

Yohanes 11:43

11:43 When ⁵⁶  he had said this, he shouted in a loud voice, ⁵⁷  “Lazarus, come out!”

Yohanes 12:5

12:5 “Why wasn’t this oil sold for three hundred silver coins ⁵⁸  and the money ⁵⁹  given to the poor?”

Yohanes 12:10-11

12:10 So the chief priests planned to kill Lazarus too, ⁶⁰  12:11 for on account of him many of the Jewish people from Jerusalem ⁶¹  were going away and believing in Jesus.

Yohanes 12:41

12:41 Isaiah said these things because he saw Christ’s ⁶²  glory, and spoke about him.

Yohanes 12:45

12:45 and the one who sees me sees the one who sent me. ⁶³ 

Yohanes 13:15

13:15 For I have given you an example ⁶⁴  – you should do just as I have done for you.

Yohanes 14:8

14:8 Philip said, ⁶⁵  “Lord, show us the Father, and we will be content.” ⁶⁶ 

Yohanes 14:29

14:29 I have told you now before it happens, so that when it happens you may believe. ⁶⁷ 

Yohanes 15:23

15:23 The one who hates me hates my Father too.

Yohanes 15:27

15:27 and you also will testify, because you have been with me from the beginning.

Yohanes 16:3

16:3 They ⁶⁸  will do these things because they have not known the Father or me. ⁶⁹ 

Yohanes 16:10

16:10 concerning righteousness, ⁷⁰  because ⁷¹  I am going to the Father and you will see me no longer;

Yohanes 16:14

16:14 He ⁷²  will glorify me, ⁷³  because he will receive ⁷⁴  from me what is mine ⁷⁵  and will tell it to you. ⁷⁶ 

Yohanes 19:1

Pilate Tries to Release Jesus

19:1 Then Pilate took Jesus and had him flogged severely. ⁷⁷ 

Yohanes 19:37

19:37 And again another scripture says, “They will look on the one whom they have pierced.” ⁷⁸ 

Yohanes 20:5

20:5 He bent down ⁷⁹  and saw the strips of linen cloth lying there, ⁸⁰  but he did not go in.

Yohanes 20:17

20:17 Jesus replied, ⁸¹  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

[1:3]  ¹ tn Or “made”; Grk “came into existence.”

[1:3]  ² tn Or “made”; Grk “nothing came into existence.”

[1:3]  ³ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”

[1:4]  ⁴ tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.

[1:4]  ⁵ tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

[1:11]  ⁶ tn Grk “to his own things.”

[1:11]  ⁷ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ⁸ tn “People” is not in the Greek text but is implied.

[1:11]  ⁹ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[1:16]  ¹⁰ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[1:34]  ¹¹ tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì^66,75 A B C L Θ Ψ 0233^vid Ë^1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest mss for this verse, {Ì⁵} (3rd century), evidently read οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ. (There is a gap in the ms at the point of the disputed words; it is too large for υἱός especially if written, as it surely would have been, as a nomen sacrum [uMs]. The term ἐκλεκτός was not a nomen sacrum and would have therefore taken up much more space [eklektos]. Given these two variants, there is hardly any question as to what Ì⁵ read.) This papyrus has many affinities with א*, which here also has ὁ ἐκλεκτός. In addition to their combined testimony Ì^106vid b e ff^2* sy^s,c also support this reading. ̹⁰⁶ is particularly impressive, for it is a second third-century papyrus in support of ὁ ἐκλεκτός. A third reading combines these two: “the elect Son” (electus filius in ff^2c sa and a [with slight variation]). Although the evidence for ἐκλεκτός is not as impressive as that for υἱός, the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, “the Chosen One” clearly comes out ahead. “Son of God” is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31); further, there are several other references to “his Son,” “the Son,” etc. Scribes would be naturally motivated to change ἐκλεκτός to υἱός since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34. On the other hand, there is not a sufficient reason for scribes to change υἱός to ἐκλεκτός. The term never occurs in John; even its verbal cognate (ἐκλέγω, eklegw) is never affirmed of Jesus in this Gospel. ἐκλεκτός clearly best explains the rise of υἱός. Further, the third reading (“Chosen Son of God”) is patently a conflation of the other two. It has all the earmarks of adding υἱός to ἐκλεκτός. Thus, ὁ υἱός τοῦ θεοῦ is almost certainly a motivated reading. As R. E. Brown notes (John [AB], 1:57), “On the basis of theological tendency…it is difficult to imagine that Christian scribes would change ‘the Son of God’ to ‘God’s chosen one,’ while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (‘You are [This is] my beloved Son’) would also explain the introduction of ‘the Son of God’ into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best – with Lagrange, Barrett, Boismard, and others – to accept ‘God’s chosen one’ as original.”

[1:35]  ¹² sn John refers to John the Baptist.

[1:35]  ¹³ tn “There” is not in the Greek text but is implied by current English idiom.

[1:36]  ¹⁴ sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.

[1:44]  ¹⁵ sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision – locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).

[1:44]  ¹⁶ tn Probably ἀπό (apo) indicates “originally from” in the sense of birthplace rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.

[3:9]  ¹⁷ tn Grk “Nicodemus answered and said to him.”

[3:9]  ¹⁸ sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

[3:35]  ¹⁹ tn Grk “has given all things into his hand” (an idiom).

[4:3]  ²⁰ sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[4:16]  ²¹ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ²² tn Grk “come here” (“back” is implied).

[5:1]  ²³ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ²⁴ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.

[5:1]  ²⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:16]  ²⁶ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ²⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ²⁸ tn Or “harassing.”

[5:27]  ²⁹ tn Grk “him.”

[5:27]  ³⁰ tn Grk “authority to judge.”

[5:33]  ³¹ sn John refers to John the Baptist.

[6:3]  ³² sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).

[6:25]  ³³ tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  ³⁴ sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.

[6:43]  ³⁵ tn Grk “answered and said to them.”

[6:43]  ³⁶ tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).

[6:49]  ³⁷ tn Or “forefathers”; Grk “fathers.”

[6:67]  ³⁸ 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 it is “do you?”).

[7:14]  ³⁹ tn Grk “to the temple.”

[7:14]  ⁴⁰ tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.

[7:47]  ⁴¹ tn Grk “answered them.”

[7:47]  ⁴² 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 “have you?”).

[9:12]  ⁴³ tn Grk “And they said.”

[9:12]  ⁴⁴ tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ⁴⁵ tn Grk “He said.”

[9:38]  ⁴⁶ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[10:13]  ⁴⁷ tn Grk “does not have a care for the sheep.”

[10:13]  ⁴⁸ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[10:23]  ⁴⁹ sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.

[10:23]  ⁵⁰ tn Grk “in the temple.”

[10:23]  ⁵¹ tn Or “portico,” “colonnade”; Grk “stoa.”

[10:23]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.

[10:39]  ⁵² tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ⁵³ tn Grk “they were seeking.”

[10:39]  ⁵⁴ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[11:29]  ⁵⁵ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[11:43]  ⁵⁶ tn Grk “And when.”

[11:43]  ⁵⁷ sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).

[12:5]  ⁵⁸ tn Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).

[12:5]  ⁵⁹ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[12:10]  ⁶⁰ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[12:11]  ⁶¹ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:41]  ⁶² 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.

[12:45]  ⁶³ sn Cf. John 1:18 and 14:9.

[13:15]  ⁶⁴ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[14:8]  ⁶⁵ tn Grk “said to him.”

[14:8]  ⁶⁶ tn Or “and that is enough for us.”

[14:29]  ⁶⁷ sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.

[16:3]  ⁶⁸ tn Grk “And they.” 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.

[16:3]  ⁶⁹ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[16:10]  ⁷⁰ tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).

[16:10]  ⁷¹ tn Or “that.”

[16:14]  ⁷² tn Grk “That one.”

[16:14]  ⁷³ tn Or “will honor me.”

[16:14]  ⁷⁴ tn Or “he will take.”

[16:14]  ⁷⁵ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ⁷⁶ tn Or “will announce it to you.”

[19:1]  ⁷⁷ tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”

[19:1]  sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigow). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.

[19:37]  ⁷⁸ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

[20:5]  ⁷⁹ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[20:5]  ⁸⁰ sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.

[20:17]  ⁸¹ tn Grk “Jesus said to her.”