Yohanes 2:18

2:18 So then the Jewish leaders ¹  responded, ²  “What sign can you show us, since you are doing these things?” ³ 

Yohanes 2:20

2:20 Then the Jewish leaders ⁴  said to him, “This temple has been under construction ⁵  for forty-six years, ⁶  and are you going to raise it up in three days?”

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ⁷  him to stay with them. ⁸  He stayed there two days,

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ⁹  that the man ¹⁰  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 6:14

6:14 Now when the people saw the miraculous sign that Jesus ¹¹  performed, they began to say to one another, “This is certainly the Prophet ¹²  who is to come into the world.” ¹³ 

Yohanes 6:61

6:61 When Jesus was aware ¹⁴  that his disciples were complaining ¹⁵  about this, he said to them, “Does this cause you to be offended? ¹⁶ 

Yohanes 7:3

7:3 So Jesus’ brothers ¹⁷  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ¹⁸ 

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ¹⁹  him.) ²⁰  Jesus bent down and wrote on the ground with his finger. ²¹ 

Yohanes 11:33

11:33 When Jesus saw her weeping, and the people ²²  who had come with her weeping, he was intensely moved ²³  in spirit and greatly distressed. ²⁴ 

Yohanes 12:19

12:19 Thus the Pharisees ²⁵  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Yohanes 13:14

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.

Yohanes 16:16

16:16 In a little while you ²⁶  will see me no longer; again after a little while, you ²⁷  will see me.” ²⁸ 

Yohanes 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ²⁹  in the place called “The Stone Pavement” ³⁰  (Gabbatha in ³¹  Aramaic). ³² 

[2:18]  ¹ 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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ² tn Grk “answered and said to him.”

[2:18]  ³ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[2:20]  ⁴ tn See the note on this phrase in v. 18.

[2:20]  ⁵ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ⁶ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

[4:40]  ⁷ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ⁸ 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.

[5:6]  ⁹ tn Or “knew.”

[5:6]  ¹⁰ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[6:14]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ¹² sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ¹³ sn An allusion to Deut 18:15.

[6:61]  ¹⁴ tn Grk “When Jesus knew within himself.”

[6:61]  ¹⁵ tn Or “were grumbling.”

[6:61]  ¹⁶ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[7:3]  ¹⁷ tn Grk “his brothers.”

[7:3]  sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.

[7:3]  ¹⁸ tn Grk “your deeds that you are doing.”

[7:3]  sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.

[8:6]  ¹⁹ tn Grk “so that they could accuse.”

[8:6]  ²⁰ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ²¹ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[11:33]  ²² tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ²³ tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ²⁴ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[12:19]  ²⁵ sn See the note on Pharisees in 1:24.

[16:16]  ²⁶ tn Grk “A little while, and you.”

[16:16]  ²⁷ tn Grk “and again a little while, and you.”

[16:16]  ²⁸ sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

[19:13]  ²⁹ tn Or “the judge’s seat.”

[19:13]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[19:13]  ³⁰ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ³¹ tn Grk “in Hebrew.”

[19:13]  sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.

[19:13]  ³² sn This is a parenthetical note by the author.