Yohanes 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

Yohanes 3:2

3:2 came to Jesus ¹  at night ²  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ³  that you do unless God is with him.”

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ⁴  realized that only one small boat ⁵  had been there, and that Jesus had not boarded ⁶  it with his disciples, but that his disciples had gone away alone.

Yohanes 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ⁷  that I will give for the life of the world is my flesh.”

Yohanes 9:16

9:16 Then some of the Pharisees began to say, ⁸  “This man is not from God, because he does not observe ⁹  the Sabbath.” ¹⁰  But others said, “How can a man who is a sinner perform ¹¹  such miraculous signs?” Thus there was a division ¹²  among them.

Yohanes 12:34-35

12:34 Then the crowd responded, ¹³  “We have heard from the law that the Christ ¹⁴  will remain forever. ¹⁵  How ¹⁶  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” 12:35 Jesus replied, ¹⁷  “The light is with you for a little while longer. ¹⁸  Walk while you have the light, so that the darkness may not overtake you. ¹⁹  The one who walks in the darkness does not know where he is going.

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ²⁰  The words that I say to you, I do not speak on my own initiative, ²¹  but the Father residing in me performs ²²  his miraculous deeds. ²³ 

Yohanes 18:37

18:37 Then Pilate said, ²⁴  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ²⁵  my voice.”

Yohanes 19:24

19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice ²⁶  to see who will get it.” ²⁷  This took place ²⁸  to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” ²⁹  So the soldiers did these things.

Yohanes 19:31

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ³⁰  (for that Sabbath was an especially important one), ³¹  the Jewish leaders ³²  asked Pilate to have the victims’ legs ³³  broken ³⁴  and the bodies taken down. ³⁵ 

Yohanes 21:7

21:7 Then the disciple whom ³⁶  Jesus loved ³⁷  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ³⁸  and plunged ³⁹  into the sea.

Yohanes 21:17

21:17 Jesus ⁴⁰  said ⁴¹  a third time, “Simon, son of John, do you love me?” Peter was distressed ⁴²  that Jesus ⁴³  asked ⁴⁴  him a third time, “Do you love me?” and said, ⁴⁵  “Lord, you know everything. You know that I love you.” Jesus ⁴⁶  replied, ⁴⁷  “Feed my sheep.

[3:2]  ¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ² tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ³ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[6:22]  ⁴ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ⁵ tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ⁶ tn Grk “entered.”

[6:51]  ⁷ tn Grk “And the bread.”

[9:16]  ⁸ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁹ tn Grk “he does not keep.”

[9:16]  ¹⁰ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ¹¹ tn Grk “do.”

[9:16]  ¹² tn Or “So there was discord.”

[12:34]  ¹³ tn Grk “Then the crowd answered him.”

[12:34]  ¹⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ¹⁵ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ¹⁶ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:35]  ¹⁷ tn Grk “Then Jesus said to them.”

[12:35]  ¹⁸ tn Grk “Yet a little while the light is with you.”

[12:35]  ¹⁹ sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.

[14:10]  ²⁰ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ²¹ tn Grk “I do not speak from myself.”

[14:10]  ²² tn Or “does.”

[14:10]  ²³ tn Or “his mighty acts”; Grk “his works.”

[14:10]  sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).

[18:37]  ²⁴ tn Grk “said to him.”

[18:37]  ²⁵ tn Or “obeys”; Grk “hears.”

[19:24]  ²⁶ tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.

[19:24]  ²⁷ tn Grk “to see whose it will be.”

[19:24]  ²⁸ tn The words “This took place” are not in the Greek text but are implied.

[19:24]  ²⁹ tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.

[19:24]  sn A quotation from Ps 22:18.

[19:31]  ³⁰ sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ³¹ sn This is a parenthetical note by the author.

[19:31]  ³² tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ³³ tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ³⁴ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ³⁵ tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.

[21:7]  ³⁶ tn Grk “the disciple, that one whom.”

[21:7]  ³⁷ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ³⁸ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  sn This is a parenthetical note by the author.

[21:7]  ³⁹ tn Grk “threw himself.”

[21:17]  ⁴⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴¹ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁴² tn Or “was sad.”

[21:17]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴⁴ tn Grk “said to.”

[21:17]  ⁴⁵ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁴⁶ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴⁷ tn Grk “Jesus said to him.”