Yohanes 1:31

1:31 I did not recognize ¹  him, but I came baptizing with water so that he could be revealed to Israel.” ² 

Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ³  “Look, a true Israelite in whom there is no deceit!” ⁴ 

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ⁵  knew that the Pharisees ⁶  had heard that he ⁷  was winning ⁸  and baptizing more disciples than John

Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ⁹  to come down and heal his son, who was about to die.

Yohanes 6:5

6:5 Then Jesus, when he looked up ¹⁰  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ¹¹  and came to Capernaum ¹²  looking for Jesus.

Yohanes 10:24

10:24 The Jewish leaders ¹³  surrounded him and asked, ¹⁴  “How long will you keep us in suspense? ¹⁵  If you are the Christ, ¹⁶  tell us plainly.” ¹⁷ 

Yohanes 11:48

11:48 If we allow him to go on in this way, ¹⁸  everyone will believe in him, and the Romans will come and take away our sanctuary ¹⁹  and our nation.”

Yohanes 12:13

12:13 So they took branches of palm trees ²⁰  and went out to meet him. They began to shout, ²¹  “Hosanna! ²²  Blessed is the one who comes in the name of the Lord! ²³  Blessed is ²⁴  the king of Israel!”

Yohanes 13:12

13:12 So when Jesus ²⁵  had washed their feet and put his outer clothing back on, he took his place at the table ²⁶  again and said to them, “Do you understand ²⁷  what I have done for you?

Yohanes 14:7

14:7 If you have known me, you will know my Father too. ²⁸  And from now on you do know him and have seen him.”

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ²⁹  Jesus went out with his disciples across the Kidron Valley. ³⁰  There was an orchard ³¹  there, and he and his disciples went into it.

Yohanes 18:4-5

18:4 Then Jesus, because he knew everything that was going to happen to him, ³²  came and asked them, “Who are you looking for?” ³³  18:5 They replied, ³⁴  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ³⁵ 

Yohanes 21:2

21:2 Simon Peter, Thomas ³⁶  (called Didymus), ³⁷  Nathanael ³⁸  (who was from Cana ³⁹  in Galilee), the sons ⁴⁰  of Zebedee, ⁴¹  and two other disciples ⁴²  of his were together.

[1:31]  ¹ tn Or “know.”

[1:31]  ² sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.

[1:47]  ³ tn Grk “said about him.”

[1:47]  ⁴ tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[4:1]  ⁵ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ⁶ sn See the note on Pharisees in 1:24.

[4:1]  ⁷ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁸ tn Grk “was making.”

[4:47]  ⁹ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[6:5]  ¹⁰ tn Grk “when he lifted up his eyes” (an idiom).

[6:24]  ¹¹ tn Or “embarked in the boats.”

[6:24]  ¹² map For location see Map1 D2; Map2 C3; Map3 B2.

[10:24]  ¹³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ¹⁴ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ¹⁵ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ¹⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  sn See the note on Christ in 1:20.

[10:24]  ¹⁷ tn Or “publicly.”

[11:48]  ¹⁸ tn Grk “If we let him do thus.”

[11:48]  ¹⁹ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[12:13]  ²⁰ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ²¹ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ²² tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ²³ sn A quotation from Ps 118:25-26.

[12:13]  ²⁴ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[13:12]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ²⁶ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ²⁷ tn Grk “Do you know.”

[14:7]  ²⁸ tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

[18:1]  ²⁹ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ³⁰ tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ³¹ tn Or “a garden.”

[18:4]  ³² tn Grk “knowing all things that were coming upon him.”

[18:4]  ³³ tn Grk “Whom do you seek?”

[18:5]  ³⁴ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[18:5]  ³⁵ sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).

[21:2]  ³⁶ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³⁷ sn Didymus means “the twin” in Greek.

[21:2]  ³⁸ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³⁹ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ⁴⁰ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴¹ sn The sons of Zebedee were James and John.

[21:2]  ⁴² sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.