Yohanes 2:20

2:20 Then the Jewish leaders ¹  said to him, “This temple has been under construction ²  for forty-six years, ³  and are you going to raise it up in three days?”

Yohanes 3:12

3:12 If I have told you people ⁴  about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? ⁵ 

Yohanes 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ⁶  at the last day.

Yohanes 6:52

6:52 Then the Jews who were hostile to Jesus ⁷  began to argue with one another, ⁸  “How can this man ⁹  give us his flesh to eat?”

Yohanes 8:40

8:40 But now you are trying ¹⁰  to kill me, a man who has told you ¹¹  the truth I heard from God. Abraham did not do this! ¹² 

Yohanes 9:18

9:18 Now the Jewish religious leaders ¹³  refused to believe ¹⁴  that he had really been blind and had gained his sight until at last they summoned ¹⁵  the parents of the man who had become able to see. ¹⁶ 

Yohanes 9:41

9:41 Jesus replied, ¹⁷  “If you were blind, you would not be guilty of sin, ¹⁸  but now because you claim that you can see, ¹⁹  your guilt ²⁰  remains.” ²¹ 

Yohanes 12:34

12:34 Then the crowd responded, ²²  “We have heard from the law that the Christ ²³  will remain forever. ²⁴  How ²⁵  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 12:38

12:38 so that the word ²⁶  of Isaiah the prophet would be fulfilled. He said, ²⁷  “Lord, who has believed our message, and to whom has the arm of the Lord ²⁸  been revealed?” ²⁹ 

Yohanes 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ³⁰  believe because of the miraculous deeds ³¹  themselves.

Yohanes 14:27

14:27 “Peace I leave with you; ³²  my peace I give to you; I do not give it ³³  to you as the world does. ³⁴  Do not let your hearts be distressed or lacking in courage. ³⁵ 

Yohanes 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ³⁶  But they no longer have any excuse for their sin.

Yohanes 16:20

16:20 I tell you the solemn truth, ³⁷  you will weep ³⁸  and wail, ³⁹  but the world will rejoice; you will be sad, ⁴⁰  but your sadness will turn into ⁴¹  joy.

Yohanes 18:9

18:9 He said this ⁴²  to fulfill the word he had spoken, ⁴³  “I have not lost a single one of those whom you gave me.” ⁴⁴ 

Yohanes 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ⁴⁵  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ⁴⁶  against him.”

Yohanes 19:11

19:11 Jesus replied, “You would have no authority ⁴⁷  over me at all, unless it was given to you from above. Therefore the one who handed me over to you ⁴⁸  is guilty of greater sin.” ⁴⁹ 

Yohanes 20:18

20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ⁵⁰  what ⁵¹  Jesus ⁵²  had said to her. ⁵³ 

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁵⁴  So they threw the net, ⁵⁵  and were not able to pull it in because of the large number of fish.

Yohanes 21:24

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

[2:20]  ¹ tn See the note on this phrase in v. 18.

[2:20]  ² 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]  ³ 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.

[3:12]  ⁴ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:12]  ⁵ sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.

[6:39]  ⁶ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:52]  ⁷ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  ⁸ tn Grk “with one another, saying.”

[6:52]  ⁹ tn Grk “this one,” “this person.”

[8:40]  ¹⁰ tn Grk “seeking.”

[8:40]  ¹¹ tn Grk “has spoken to you.”

[8:40]  ¹² tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[9:18]  ¹³ tn Or “the Jewish religious 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ¹⁴ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ¹⁵ tn Grk “they called.”

[9:18]  ¹⁶ tn Or “the man who had gained his sight.”

[9:41]  ¹⁷ tn Grk “Jesus said to them.”

[9:41]  ¹⁸ tn Grk “you would not have sin.”

[9:41]  ¹⁹ tn Grk “now because you say, ‘We see…’”

[9:41]  ²⁰ tn Or “your sin.”

[9:41]  ²¹ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

[12:34]  ²² tn Grk “Then the crowd answered him.”

[12:34]  ²³ 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]  ²⁴ 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]  ²⁵ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:38]  ²⁶ tn Or “message.”

[12:38]  ²⁷ tn Grk “who said.”

[12:38]  ²⁸ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ²⁹ sn A quotation from Isa 53:1.

[14:11]  ³⁰ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ³¹ tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

[14:27]  ³² sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ³³ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ³⁴ tn Grk “not as the world gives do I give to you.”

[14:27]  ³⁵ tn Or “distressed or fearful and cowardly.”

[15:22]  ³⁶ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[16:20]  ³⁷ tn Grk “Truly, truly, I say to you.”

[16:20]  ³⁸ tn Or “wail,” “cry.”

[16:20]  ³⁹ tn Or “lament.”

[16:20]  ⁴⁰ tn Or “sorrowful.”

[16:20]  ⁴¹ tn Grk “will become.”

[18:9]  ⁴² tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.

[18:9]  ⁴³ sn This expression is similar to John 6:39 and John 17:12.

[18:9]  ⁴⁴ tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.

[18:9]  sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.

[19:4]  ⁴⁵ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ⁴⁶ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:11]  ⁴⁷ tn Or “power.”

[19:11]  ⁴⁸ tn Or “who delivered me over to you.”

[19:11]  sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.

[19:11]  ⁴⁹ tn Grk “has the greater sin” (an idiom).

[19:11]  sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.

[20:18]  ⁵⁰ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ⁵¹ tn Grk “the things.”

[20:18]  ⁵² tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ⁵³ tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.

[21:6]  ⁵⁴ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ⁵⁵ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.