Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ¹  my Father’s house a marketplace!” ² 

Yohanes 3:18

3:18 The one who believes in him is not condemned. ³  The one who does not believe has been condemned ⁴  already, because he has not believed in the name of the one and only ⁵  Son of God.

Yohanes 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ⁶  “He told me everything I ever did.”

Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ⁷ 

Yohanes 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ⁸  at the last day.” ⁹ 

Yohanes 6:44

6:44 No one can come to me unless the Father who sent me draws him, ¹⁰  and I will raise him up at the last day.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹¹  “I am the light of the world. ¹²  The one who follows me will never ¹³  walk in darkness, but will have the light of life.”

Yohanes 9:8

9:8 Then the neighbors and the people who had seen him previously ¹⁴  as a beggar began saying, ¹⁵  “Is this not the man ¹⁶  who used to sit and beg?”

Yohanes 9:27

9:27 He answered, ¹⁷  “I told you already and you didn’t listen. ¹⁸  Why do you want to hear it ¹⁹  again? You people ²⁰  don’t want to become his disciples too, do you?”

Yohanes 9:30

9:30 The man replied, ²¹  “This is a remarkable thing, ²²  that you don’t know where he comes from, and yet he caused me to see! ²³ 

Yohanes 10:12

10:12 The hired hand, ²⁴  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ²⁵  the sheep and runs away. ²⁶  So the wolf attacks ²⁷  the sheep and scatters them.

Yohanes 10:33

10:33 The Jewish leaders ²⁸  replied, ²⁹  “We are not going to stone you for a good deed ³⁰  but for blasphemy, ³¹  because ³²  you, a man, are claiming to be God.” ³³ 

Yohanes 11:8

11:8 The disciples replied, ³⁴  “Rabbi, the Jewish leaders ³⁵  were just now trying ³⁶  to stone you to death! Are ³⁷  you going there again?”

Yohanes 11:55

11:55 Now the Jewish feast of Passover ³⁸  was near, and many people went up to Jerusalem ³⁹  from the rural areas before the Passover to cleanse themselves ritually. ⁴⁰ 

Yohanes 16:2

16:2 They will put you out of ⁴¹  the synagogue, ⁴²  yet a time ⁴³  is coming when the one who kills you will think he is offering service to God. ⁴⁴ 

Yohanes 19:17

19:17 and carrying his own cross ⁴⁵  he went out to the place called “The Place of the Skull” ⁴⁶  (called in Aramaic ⁴⁷  Golgotha). ⁴⁸ 

[2:16]  ¹ tn Or (perhaps) “Stop making.”

[2:16]  ² tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[3:18]  ³ tn Grk “judged.”

[3:18]  ⁴ tn Grk “judged.”

[3:18]  ⁵ tn See the note on the term “one and only” in 3:16.

[4:39]  ⁶ tn Grk “when she testified.”

[6:37]  ⁷ tn Or “drive away”; Grk “cast out.”

[6:40]  ⁸ tn Or “resurrect him,” or “make him live again.”

[6:40]  ⁹ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:44]  ¹⁰ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:44]  sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).

[8:12]  ¹¹ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹² 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]  ¹³ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[9:8]  ¹⁴ tn Or “formerly.”

[9:8]  ¹⁵ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ¹⁶ tn Grk “the one.”

[9:27]  ¹⁷ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ¹⁸ tn Grk “you did not hear.”

[9:27]  ¹⁹ 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]  ²⁰ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[9:30]  ²¹ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ²² tn Grk “For in this is a remarkable thing.”

[9:30]  ²³ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[10:12]  ²⁴ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ²⁵ tn Grk “leaves.”

[10:12]  ²⁶ tn Or “flees.”

[10:12]  ²⁷ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[10:33]  ²⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ²⁹ tn Grk “answered him.”

[10:33]  ³⁰ tn Or “good work.”

[10:33]  ³¹ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ³² tn Grk “and because.”

[10:33]  ³³ tn Grk “you, a man, make yourself to be God.”

[11:8]  ³⁴ tn Grk “The disciples said to him.”

[11:8]  ³⁵ 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]  ³⁶ tn Grk “seeking.”

[11:8]  ³⁷ 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.

[11:55]  ³⁸ tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.

[11:55]  ³⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:55]  ⁴⁰ tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).

[16:2]  ⁴¹ tn Or “expel you from.”

[16:2]  ⁴² sn See the note on synagogue in 6:59.

[16:2]  ⁴³ tn Grk “an hour.”

[16:2]  ⁴⁴ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[19:17]  ⁴⁵ tn Or “carrying the cross by himself.”

[19:17]  sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.

[19:17]  ⁴⁶ sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).

[19:17]  ⁴⁷ tn Grk “in Hebrew.”

[19:17]  ⁴⁸ sn This is a parenthetical note by the author.