Yohanes 13:4

13:4 he got up from the meal, removed ¹  his outer clothes, ²  took a towel and tied it around himself. ³ 

Yohanes 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ⁴  and did not accompany him ⁵  any longer.

Yohanes 12:50

12:50 And I know that his commandment is eternal life. ⁶  Thus the things I say, I say just as the Father has told me.” ⁷ 

Yohanes 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ⁸ 

Yohanes 19:23

19:23 Now when the soldiers crucified ⁹  Jesus, they took his clothes and made four shares, one for each soldier, ¹⁰  and the tunic ¹¹  remained. (Now the tunic ¹²  was seamless, woven from top to bottom as a single piece.) ¹³ 

Yohanes 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ¹⁴  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ¹⁵  against him.”

Yohanes 6:60

6:60 Then many of his disciples, when they heard these things, ¹⁶  said, “This is a difficult ¹⁷  saying! ¹⁸  Who can understand it?” ¹⁹ 

Yohanes 6:67

6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ²⁰ 

Yohanes 4:4

Conversation With a Samaritan Woman

4:4 But he had ²¹  to pass through Samaria. ²² 

Yohanes 4:34

4:34 Jesus said to them, “My food is to do the will of the one who sent me ²³  and to complete ²⁴  his work. ²⁵ 

Yohanes 18:38

18:38 Pilate asked, ²⁶  “What is truth?” ²⁷ 

When he had said this he went back outside to the Jewish leaders ²⁸  and announced, ²⁹  “I find no basis for an accusation ³⁰  against him.

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ³¹  him! Crucify him!” ³²  Pilate said, ³³  “You take him and crucify him! ³⁴  Certainly ³⁵  I find no reason for an accusation ³⁶  against him!”

Yohanes 18:19

Jesus Questioned by Annas

18:19 While this was happening, ³⁷  the high priest questioned Jesus about his disciples and about his teaching. ³⁸ 

Yohanes 21:14

21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ³⁹ 

Yohanes 13:12

13:12 So when Jesus ⁴⁰  had washed their feet and put his outer clothing back on, he took his place at the table ⁴¹  again and said to them, “Do you understand ⁴²  what I have done for you?

Yohanes 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ⁴³  the disciple took her into his own home.

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ⁴⁴  The words that I say to you, I do not speak on my own initiative, ⁴⁵  but the Father residing in me performs ⁴⁶  his miraculous deeds. ⁴⁷ 

Yohanes 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ⁴⁸ 

Yohanes 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ⁴⁹ ) ⁵⁰ 

Yohanes 4:31

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ⁵¹  “Rabbi, eat something.” ⁵² 

Yohanes 4:33

4:33 So the disciples began to say ⁵³  to one another, “No one brought him anything ⁵⁴  to eat, did they?” ⁵⁵ 

Yohanes 4:41

4:41 and because of his word many more ⁵⁶  believed.

Yohanes 4:43

Onward to Galilee

4:43 After the two days he departed from there to Galilee.

Yohanes 6:3

6:3 So Jesus went on up the mountainside ⁵⁷  and sat down there with his disciples.

Yohanes 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ⁵⁸ 

Yohanes 9:27

9:27 He answered, ⁵⁹  “I told you already and you didn’t listen. ⁶⁰  Why do you want to hear it ⁶¹  again? You people ⁶²  don’t want to become his disciples too, do you?”

Yohanes 11:11

11:11 After he said this, he added, ⁶³  “Our friend Lazarus has fallen asleep. ⁶⁴  But I am going there to awaken him.”

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ⁶⁵  Jesus went out with his disciples across the Kidron Valley. ⁶⁶  There was an orchard ⁶⁷  there, and he and his disciples went into it.

Yohanes 1:27

1:27 who is coming after me. I am not worthy ⁶⁸  to untie the strap ⁶⁹  of his sandal!”

Yohanes 2:17

2:17 His disciples remembered that it was written, “Zeal ⁷⁰  for your house will devour me.” ⁷¹ 

Yohanes 6:8

6:8 One of Jesus’ disciples, ⁷²  Andrew, Simon Peter’s brother, said to him,

Yohanes 7:40

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ⁷³  began to say, “This really ⁷⁴  is the Prophet!” ⁷⁵ 

Yohanes 9:28

9:28 They ⁷⁶  heaped insults ⁷⁷  on him, saying, ⁷⁸  “You are his disciple! ⁷⁹  We are disciples of Moses!

Yohanes 9:40

9:40 Some of the Pharisees ⁸⁰  who were with him heard this ⁸¹  and asked him, ⁸²  “We are not blind too, are we?” ⁸³ 

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ⁸⁴ 

Yohanes 11:12

11:12 Then the disciples replied, ⁸⁵  “Lord, if he has fallen asleep, he will recover.”

Yohanes 13:22

13:22 The disciples began to look at one another, worried and perplexed ⁸⁶  to know which of them he was talking about.

Yohanes 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ⁸⁷  with his disciples.) ⁸⁸ 

Yohanes 19:2

19:2 The soldiers ⁸⁹  braided ⁹⁰  a crown of thorns ⁹¹  and put it on his head, and they clothed him in a purple robe. ⁹² 

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁹³  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁹⁴  Now this is how he did so. ⁹⁵ 

Yohanes 21:4

21:4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus.

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ⁹⁶  realized that only one small boat ⁹⁷  had been there, and that Jesus had not boarded ⁹⁸  it with his disciples, but that his disciples had gone away alone.

Yohanes 11:54

11:54 Thus Jesus no longer went ⁹⁹  around publicly ¹⁰⁰  among the Judeans, ¹⁰¹  but went away from there to the region near the wilderness, to a town called Ephraim, ¹⁰²  and stayed there with his disciples.

Yohanes 2:11-12

2:11 Jesus did this as the first of his miraculous signs, ¹⁰³  in Cana ¹⁰⁴  of Galilee. In this way he revealed ¹⁰⁵  his glory, and his disciples believed in him. ¹⁰⁶ 

Cleansing the Temple

2:12 After this he went down to Capernaum ¹⁰⁷  with his mother and brothers ¹⁰⁸  and his disciples, and they stayed there a few days.

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ¹⁰⁹  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ¹¹⁰  him to stay with them. ¹¹¹  He stayed there two days,

Yohanes 6:5

6:5 Then Jesus, when he looked up ¹¹²  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 ¹¹³  and came to Capernaum ¹¹⁴  looking for Jesus.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹¹⁵  “I am the light of the world. ¹¹⁶  The one who follows me will never ¹¹⁷  walk in darkness, but will have the light of life.”

Yohanes 8:20

8:20 (Jesus ¹¹⁸  spoke these words near the offering box ¹¹⁹  while he was teaching in the temple courts. ¹²⁰  No one seized him because his time ¹²¹  had not yet come.) ¹²² 

Yohanes 8:26

8:26 I have many things to say and to judge ¹²³  about you, but the Father ¹²⁴  who sent me is truthful, ¹²⁵  and the things I have heard from him I speak to the world.” ¹²⁶ 

Yohanes 9:2

9:2 His disciples asked him, ¹²⁷  “Rabbi, who committed the sin that caused him to be born blind, this man ¹²⁸  or his parents?” ¹²⁹ 

Yohanes 11:8

11:8 The disciples replied, ¹³⁰  “Rabbi, the Jewish leaders ¹³¹  were just now trying ¹³²  to stone you to death! Are ¹³³  you going there again?”

Yohanes 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ¹³⁴  came and asked them, “Who are you looking for?” ¹³⁵ 

Yohanes 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ¹³⁶  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ¹³⁷  Peter ¹³⁸  denied it: “I am not!”

Yohanes 20:30

20:30 Now Jesus performed ¹³⁹  many other miraculous signs in the presence of the ¹⁴⁰  disciples, which are not recorded ¹⁴¹  in this book. ¹⁴² 

Yohanes 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ¹⁴³  and the saying ¹⁴⁴  that Jesus had spoken.

Yohanes 4:21

4:21 Jesus said to her, “Believe me, woman, ¹⁴⁵  a time ¹⁴⁶  is coming when you will worship ¹⁴⁷  the Father neither on this mountain nor in Jerusalem.

Yohanes 4:27

The Disciples Return

4:27 Now at that very moment his disciples came back. ¹⁴⁸  They were shocked ¹⁴⁹  because he was speaking ¹⁵⁰  with a woman. However, no one said, “What do you want?” ¹⁵¹  or “Why are you speaking with her?”

Yohanes 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ¹⁵²  in Galilee where he had made the water wine. ¹⁵³  In ¹⁵⁴  Capernaum ¹⁵⁵  there was a certain royal official ¹⁵⁶  whose son was sick.

Yohanes 7:35

7:35 Then the Jewish leaders ¹⁵⁷  said to one another, “Where is he ¹⁵⁸  going to go that we cannot find him? ¹⁵⁹  He is not going to go to the Jewish people dispersed ¹⁶⁰  among the Greeks and teach the Greeks, is he? ¹⁶¹ 

Yohanes 8:55

8:55 Yet ¹⁶²  you do not know him, but I know him. If I were to say that I do not know him, ¹⁶³  I would be a liar like you. But I do know him, and I obey ¹⁶⁴  his teaching. ¹⁶⁵ 

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ¹⁶⁶  ‘In a little while you ¹⁶⁷  will not see me; again after a little while, you ¹⁶⁸  will see me,’ and, ‘because I am going to the Father’?” ¹⁶⁹ 

[13:4]  ¹ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ² tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.

[13:4]  ³ tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.

[6:66]  ⁴ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ⁵ tn Grk “were not walking with him.”

[12:50]  ⁶ tn Or “his commandment results in eternal life.”

[12:50]  ⁷ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[13:5]  ⁸ tn Grk “with the towel with which he was girded.”

[19:23]  ⁹ sn See the note on Crucify in 19:6.

[19:23]  ¹⁰ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ¹¹ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ¹² tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ¹³ sn This is a parenthetical note by the author.

[19:4]  ¹⁴ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ¹⁵ tn Or “find no basis for an accusation”; Grk “find no cause.”

[6:60]  ¹⁶ tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.

[6:60]  ¹⁷ tn Or “hard,” “demanding.”

[6:60]  ¹⁸ tn Or “teaching”; Grk “word.”

[6:60]  ¹⁹ tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.

[6:67]  ²⁰ 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?”).

[4:4]  ²¹ sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9).

[4:4]  ²² sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.

[4:34]  ²³ sn The one who sent me refers to the Father.

[4:34]  ²⁴ tn Or “to accomplish.”

[4:34]  ²⁵ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

[18:38]  ²⁶ tn Grk “Pilate said.”

[18:38]  ²⁷ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ²⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ²⁹ tn Grk “said to them.”

[18:38]  ³⁰ tn Grk “find no cause.”

[19:6]  ³¹ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ³² tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ³³ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ³⁴ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ³⁵ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ³⁶ tn Or “find no basis for an accusation”; Grk “find no cause.”

[18:19]  ³⁷ 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]  ³⁸ 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.

[2:2]  ³⁹ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[13:12]  ⁴⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ⁴¹ 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]  ⁴² tn Grk “Do you know.”

[19:27]  ⁴³ tn Grk “from that very hour.”

[14:10]  ⁴⁴ 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]  ⁴⁵ tn Grk “I do not speak from myself.”

[14:10]  ⁴⁶ tn Or “does.”

[14:10]  ⁴⁷ 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).

[4:2]  ⁴⁸ sn This is a parenthetical note by the author.

[4:8]  ⁴⁹ tn Grk “buy food.”

[4:8]  ⁵⁰ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:31]  ⁵¹ tn Grk “were asking him, saying.”

[4:31]  ⁵² tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[4:33]  ⁵³ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ⁵⁴ tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ⁵⁵ 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 “did they?”).

[4:41]  ⁵⁶ tn Or “and they believed much more.”

[6:3]  ⁵⁷ 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).

[11:7]  ⁵⁸ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[9:27]  ⁵⁹ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ⁶⁰ tn Grk “you did not hear.”

[9:27]  ⁶¹ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ⁶² tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[11:11]  ⁶³ tn Grk “He said these things, and after this he said to them.”

[11:11]  ⁶⁴ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[18:1]  ⁶⁵ 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]  ⁶⁶ 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]  ⁶⁷ tn Or “a garden.”

[1:27]  ⁶⁸ tn Grk “of whom I am not worthy.”

[1:27]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:27]  ⁶⁹ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[2:17]  ⁷⁰ tn Or “Fervent devotion to your house.”

[2:17]  ⁷¹ sn A quotation from Ps 69:9.

[6:8]  ⁷² tn Grk “one of his disciples.”

[7:40]  ⁷³ tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ⁷⁴ tn Or “truly.”

[7:40]  ⁷⁵ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[9:28]  ⁷⁶ 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.

[9:28]  ⁷⁷ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ⁷⁸ tn Grk “and said.”

[9:28]  ⁷⁹ tn Grk “You are that one’s disciple.”

[9:40]  ⁸⁰ sn See the note on Pharisees in 1:24.

[9:40]  ⁸¹ tn Grk “heard these things.”

[9:40]  ⁸² tn Grk “and said to him.”

[9:40]  ⁸³ 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 we?”).

[10:35]  ⁸⁴ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[11:12]  ⁸⁵ tn Grk “Then the disciples said to him.”

[13:22]  ⁸⁶ tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).

[18:2]  ⁸⁷ tn Or “often.”

[18:2]  ⁸⁸ sn This is a parenthetical note by the author.

[19:2]  ⁸⁹ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ⁹⁰ tn Or “wove.”

[19:2]  ⁹¹ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ⁹² sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[21:1]  ⁹³ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ⁹⁴ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁹⁵ tn Grk “how he revealed himself.”

[6:22]  ⁹⁶ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ⁹⁷ 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]  ⁹⁸ tn Grk “entered.”

[11:54]  ⁹⁹ tn Grk “walked.”

[11:54]  ¹⁰⁰ tn Or “openly.”

[11:54]  ¹⁰¹ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ¹⁰² tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[2:11]  ¹⁰³ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ¹⁰⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ¹⁰⁵ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ¹⁰⁶ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[2:12]  ¹⁰⁷ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ¹⁰⁸ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[3:22]  ¹⁰⁹ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[4:40]  ¹¹⁰ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ¹¹¹ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[6:5]  ¹¹² tn Grk “when he lifted up his eyes” (an idiom).

[6:24]  ¹¹³ tn Or “embarked in the boats.”

[6:24]  ¹¹⁴ map For location see Map1 D2; Map2 C3; Map3 B2.

[8:12]  ¹¹⁵ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹¹⁶ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ¹¹⁷ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[8:20]  ¹¹⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ¹¹⁹ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ¹²⁰ tn Grk “the temple.”

[8:20]  ¹²¹ tn Grk “his hour.”

[8:20]  ¹²² sn This is a parenthetical note by the author.

[8:26]  ¹²³ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ¹²⁴ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ¹²⁵ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ¹²⁶ tn Grk “and what things I have heard from him, these things I speak to the world.”

[9:2]  ¹²⁷ tn Grk “asked him, saying.”

[9:2]  ¹²⁸ tn Grk “this one.”

[9:2]  ¹²⁹ tn Grk “in order that he should be born blind.”

[9:2]  sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

[11:8]  ¹³⁰ tn Grk “The disciples said to him.”

[11:8]  ¹³¹ 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]  ¹³² tn Grk “seeking.”

[11:8]  ¹³³ 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.

[18:4]  ¹³⁴ tn Grk “knowing all things that were coming upon him.”

[18:4]  ¹³⁵ tn Grk “Whom do you seek?”

[18:25]  ¹³⁶ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ¹³⁷ 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?”).

[18:25]  ¹³⁸ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[20:30]  ¹³⁹ tn Or “did.”

[20:30]  ¹⁴⁰ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ¹⁴¹ tn Grk “are not written.”

[20:30]  ¹⁴² sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.

[2:22]  ¹⁴³ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ¹⁴⁴ tn Or “statement”; Grk “word.”

[4:21]  ¹⁴⁵ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ¹⁴⁶ tn Grk “an hour.”

[4:21]  ¹⁴⁷ tn The verb is plural.

[4:27]  ¹⁴⁸ tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  ¹⁴⁹ tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  ¹⁵⁰ tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  ¹⁵¹ tn Grk “seek.” See John 4:23.

[4:27]  sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.

[4:46]  ¹⁵² map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ¹⁵³ sn See John 2:1-11.

[4:46]  ¹⁵⁴ tn Grk “And in.”

[4:46]  ¹⁵⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:46]  ¹⁵⁶ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[7:35]  ¹⁵⁷ 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 is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ¹⁵⁸ tn Grk “this one.”

[7:35]  ¹⁵⁹ tn Grk “will not find him.”

[7:35]  ¹⁶⁰ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ¹⁶¹ 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 “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[8:55]  ¹⁶² tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ¹⁶³ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ¹⁶⁴ tn Grk “I keep.”

[8:55]  ¹⁶⁵ tn Grk “his word.”

[16:17]  ¹⁶⁶ tn Grk “What is this that he is saying to us.”

[16:17]  ¹⁶⁷ tn Grk “A little while, and you.”

[16:17]  ¹⁶⁸ tn Grk “and again a little while, and you.”

[16:17]  ¹⁶⁹ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.