Yohanes 20:28

20:28 Thomas replied to him, ¹  “My Lord and my God!” ² 

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ³ 

Yohanes 6:34

6:34 So they said to him, “Sir, ⁴  give us this bread all the time!”

Yohanes 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ⁵  of Israel!” ⁶ 

Yohanes 13:25

13:25 Then the disciple whom Jesus loved ⁷  leaned back against Jesus’ chest and asked him, “Lord, who is it?”

Yohanes 4:49

4:49 “Sir,” the official said to him, “come down before my child dies.”

Yohanes 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

Yohanes 11:21

11:21 Martha ⁸  said to Jesus, “Lord, if you had been here, my brother would not have died.

Yohanes 13:6

13:6 Then he came to Simon Peter. Peter ⁹  said to him, “Lord, are you going to wash ¹⁰  my feet?”

Yohanes 13:9

13:9 Simon Peter said to him, “Lord, wash ¹¹  not only my feet, but also my hands and my head!”

Yohanes 21:21

21:21 So when Peter saw him, ¹²  he asked Jesus, “Lord, what about him?”

Yohanes 17:5

17:5 And now, Father, glorify me at your side ¹³  with the glory I had with you before the world was created. ¹⁴ 

Yohanes 4:19

4:19 The woman said to him, “Sir, I see ¹⁵  that you are a prophet.

Yohanes 4:31

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ¹⁶  “Rabbi, eat something.” ¹⁷ 

Yohanes 9:36

9:36 The man ¹⁸  replied, ¹⁹  “And who is he, sir, that ²⁰  I may believe in him?”

Yohanes 13:37

13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ²¹ 

Yohanes 12:27-28

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ²²  from this hour’? ²³  No, but for this very reason I have come to this hour. ²⁴  12:28 Father, glorify your name.” Then a voice came from heaven, ²⁵  “I have glorified it, ²⁶  and I will glorify it ²⁷  again.”

Yohanes 11:12

11:12 Then the disciples replied, ²⁸  “Lord, if he has fallen asleep, he will recover.”

Yohanes 14:8

14:8 Philip said, ²⁹  “Lord, show us the Father, and we will be content.” ³⁰ 

Yohanes 12:38

12:38 so that the word ³¹  of Isaiah the prophet would be fulfilled. He said, ³²  “Lord, who has believed our message, and to whom has the arm of the Lord ³³  been revealed?” ³⁴ 

Yohanes 11:27

11:27 She replied, ³⁵  “Yes, Lord, I believe ³⁶  that you are the Christ, ³⁷  the Son of God who comes into the world.” ³⁸ 

Yohanes 11:34

11:34 He asked, ³⁹  “Where have you laid him?” ⁴⁰  They replied, ⁴¹  “Lord, come and see.”

Yohanes 11:3

11:3 So the sisters sent a message ⁴²  to Jesus, ⁴³  “Lord, look, the one you love is sick.”

Yohanes 14:5

14:5 Thomas said, ⁴⁴  “Lord, we don’t know where you are going. How can we know the way?”

Yohanes 11:41

11:41 So they took away ⁴⁵  the stone. Jesus looked upward ⁴⁶  and said, “Father, I thank you that you have listened to me. ⁴⁷ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ⁴⁸  to heaven ⁴⁹  and said, “Father, the time ⁵⁰  has come. Glorify your Son, so that your ⁵¹  Son may glorify you –

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ⁵²  that they will be in us, so that the world will believe that you sent me.

Yohanes 8:4

8:4 and said to Jesus, ⁵³  “Teacher, this woman was caught in the very act of adultery.

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁵⁴  know that you sent me.

Yohanes 11:8

11:8 The disciples replied, ⁵⁵  “Rabbi, the Jewish leaders ⁵⁶  were just now trying ⁵⁷  to stone you to death! Are ⁵⁸  you going there again?”

Yohanes 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

Yohanes 21:16

21:16 Jesus ⁵⁹  said ⁶⁰  a second time, “Simon, son of John, do you love me?” He replied, ⁶¹  “Yes, Lord, you know I love you.” Jesus ⁶²  told him, “Shepherd my sheep.”

Yohanes 17:11

17:11 I ⁶³  am no longer in the world, but ⁶⁴  they are in the world, and I am coming to you. Holy Father, keep them safe ⁶⁵  in your name ⁶⁶  that you have given me, so that they may be one just as we are one. ⁶⁷ 

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ⁶⁸  so that they can see my glory that you gave me because you loved me before the creation of the world ⁶⁹ .

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ⁷⁰  (This was the disciple ⁷¹  who had leaned back against Jesus’ ⁷²  chest at the meal and asked, ⁷³  “Lord, who is the one who is going to betray you?”) ⁷⁴ 

Yohanes 6:25

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, ⁷⁵  they said to him, “Rabbi, when did you get here?” ⁷⁶ 

Yohanes 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ⁷⁷  said, ⁷⁸  “what has happened that you are going to reveal ⁷⁹  yourself to us and not to the world?”

Yohanes 11:39

11:39 Jesus said, “Take away the stone.” ⁸⁰  Martha, the sister of the deceased, ⁸¹  replied, “Lord, by this time the body will have a bad smell, ⁸²  because he has been buried ⁸³  four days.” ⁸⁴ 

Yohanes 5:7

5:7 The sick man answered him, “Sir, ⁸⁵  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ⁸⁶  someone else ⁸⁷  goes down there ⁸⁸  before me.”

Yohanes 13:36

13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, ⁸⁹  “Where I am going, you cannot follow me now, but you will follow later.”

Yohanes 4:11

4:11 “Sir,” ⁹⁰  the woman ⁹¹  said to him, “you have no bucket and the well ⁹²  is deep; where then do you get this ⁹³  living water? ⁹⁴ 

Yohanes 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ⁹⁵  water.” ⁹⁶ 

Yohanes 21:15

Peter’s Restoration

21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, ⁹⁷  do you love me more than these do?” ⁹⁸  He replied, ⁹⁹  “Yes, Lord, you know I love you.” ¹⁰⁰  Jesus ¹⁰¹  told him, “Feed my lambs.”

Yohanes 9:2

9:2 His disciples asked him, ¹⁰²  “Rabbi, who committed the sin that caused him to be born blind, this man ¹⁰³  or his parents?” ¹⁰⁴ 

Yohanes 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ¹⁰⁵ 

Yohanes 21:17

21:17 Jesus ¹⁰⁶  said ¹⁰⁷  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁰⁸  that Jesus ¹⁰⁹  asked ¹¹⁰  him a third time, “Do you love me?” and said, ¹¹¹  “Lord, you know everything. You know that I love you.” Jesus ¹¹²  replied, ¹¹³  “Feed my sheep.

Yohanes 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹¹⁴  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 1:38

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ¹¹⁵  So they said to him, “Rabbi” (which is translated Teacher), ¹¹⁶  “where are you staying?”

Yohanes 3:2

3:2 came to Jesus ¹¹⁷  at night ¹¹⁸  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 ¹¹⁹  that you do unless God is with him.”

Yohanes 20:16

20:16 Jesus said to her, “Mary.” She ¹²⁰  turned and said to him in Aramaic, ¹²¹  “Rabboni” ¹²²  (which means Teacher). ¹²³ 

Yohanes 2:4

2:4 Jesus replied, ¹²⁴  “Woman, ¹²⁵  why are you saying this to me? ¹²⁶  My time ¹²⁷  has not yet come.”

Yohanes 19:3

19:3 They ¹²⁸  came up to him again and again ¹²⁹  and said, “Hail, king of the Jews!” ¹³⁰  And they struck him repeatedly ¹³¹  in the face.

Yohanes 12:21

12:21 So these approached Philip, ¹³²  who was from Bethsaida in Galilee, and requested, ¹³³  “Sir, we would like to see Jesus.”

Yohanes 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ¹³⁴  look, here is your son!”

Yohanes 20:29

20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ¹³⁵  who have not seen and yet have believed.” ¹³⁶ 

Yohanes 9:9

9:9 Some people said, ¹³⁷  “This is the man!” ¹³⁸  while others said, “No, but he looks like him.” ¹³⁹  The man himself ¹⁴⁰  kept insisting, “I am the one!” ¹⁴¹ 

Yohanes 14:9

14:9 Jesus replied, ¹⁴²  “Have I been with you for so long, and you have not known ¹⁴³  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

Yohanes 6:48

6:48 I am the bread of life. ¹⁴⁴ 

Yohanes 12:15

12:15 “Do not be afraid, people of Zion; ¹⁴⁵  look, your king is coming, seated on a donkey’s colt!” ¹⁴⁶ 

Yohanes 12:39

12:39 For this reason they could not believe, ¹⁴⁷  because again Isaiah said,

Yohanes 14:14

14:14 If you ask me anything in my name, I will do it.

Yohanes 20:15

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ¹⁴⁸  thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

Yohanes 16:30

16:30 Now we know that you know everything ¹⁴⁹  and do not need anyone ¹⁵⁰  to ask you anything. ¹⁵¹  Because of this ¹⁵²  we believe that you have come from God.”

Yohanes 2:17

2:17 His disciples remembered that it was written, “Zeal ¹⁵³  for your house will devour me.” ¹⁵⁴ 

Yohanes 4:17

4:17 The woman replied, ¹⁵⁵  “I have no husband.” Jesus said to her, “Right you are when you said, ¹⁵⁶  ‘I have no husband,’ ¹⁵⁷ 

Yohanes 9:19

9:19 They asked the parents, ¹⁵⁸  “Is this your son, whom you say ¹⁵⁹  was born blind? Then how does he now see?”

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ¹⁶⁰  and find pasture. ¹⁶¹ 

Yohanes 11:24

11:24 Martha said, ¹⁶²  “I know that he will come back to life again ¹⁶³  in the resurrection at the last day.”

Yohanes 12:41

12:41 Isaiah said these things because he saw Christ’s ¹⁶⁴  glory, and spoke about him.

Yohanes 16:29

16:29 His disciples said, “Look, now you are speaking plainly ¹⁶⁵  and not in obscure figures of speech! ¹⁶⁶ 

Yohanes 18:37

18:37 Then Pilate said, ¹⁶⁷  “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 ¹⁶⁸  my voice.”

Yohanes 8:24

8:24 Thus I told you ¹⁶⁹  that you will die in your sins. For unless you believe that I am he, ¹⁷⁰  you will die in your sins.”

Yohanes 8:37

8:37 I know that you are Abraham’s descendants. ¹⁷¹  But you want ¹⁷²  to kill me, because my teaching ¹⁷³  makes no progress among you. ¹⁷⁴ 

Yohanes 13:8

13:8 Peter said to him, “You will never wash my feet!” ¹⁷⁵  Jesus replied, ¹⁷⁶  “If I do not wash you, you have no share with me.” ¹⁷⁷ 

Yohanes 13:21

13:21 When he had said these things, Jesus was greatly distressed ¹⁷⁸  in spirit, and testified, ¹⁷⁹  “I tell you the solemn truth, ¹⁸⁰  one of you will betray me.” ¹⁸¹ 

Yohanes 14:27

14:27 “Peace I leave with you; ¹⁸²  my peace I give to you; I do not give it ¹⁸³  to you as the world does. ¹⁸⁴  Do not let your hearts be distressed or lacking in courage. ¹⁸⁵ 

Yohanes 16:2

16:2 They will put you out of ¹⁸⁶  the synagogue, ¹⁸⁷  yet a time ¹⁸⁸  is coming when the one who kills you will think he is offering service to God. ¹⁸⁹ 

Yohanes 17:9

17:9 I am praying ¹⁹⁰  on behalf of them. I am not praying ¹⁹¹  on behalf of the world, but on behalf of those you have given me, because they belong to you. ¹⁹² 

Yohanes 8:14

8:14 Jesus answered, ¹⁹³  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ¹⁹⁴  do not know where I came from or where I am going. ¹⁹⁵ 

[20:28]  ¹ tn Grk “answered and said to him.”

[20:28]  ² sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).

[9:38]  ³ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[6:34]  ⁴ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).

[1:49]  ⁵ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ⁶ sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[13:25]  ⁷ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

[11:21]  ⁸ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[13:6]  ⁹ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ¹⁰ tn Grk “do you wash” or “are you washing.”

[13:9]  ¹¹ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[21:21]  ¹² tn Grk “saw this one.”

[17:5]  ¹³ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ¹⁴ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:5]  sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

[4:19]  ¹⁵ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:31]  ¹⁶ tn Grk “were asking him, saying.”

[4:31]  ¹⁷ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[9:36]  ¹⁸ tn Grk “That one.”

[9:36]  ¹⁹ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ²⁰ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[13:37]  ²¹ tn Or “I will die willingly for you.”

[12:27]  ²² tn Or “save me.”

[12:27]  ²³ tn Or “this occasion.”

[12:27]  sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.

[12:27]  ²⁴ tn Or “this occasion.”

[12:28]  ²⁵ tn Or “from the sky” (see note on 1:32).

[12:28]  ²⁶ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ²⁷ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[11:12]  ²⁸ tn Grk “Then the disciples said to him.”

[14:8]  ²⁹ tn Grk “said to him.”

[14:8]  ³⁰ tn Or “and that is enough for us.”

[12:38]  ³¹ tn Or “message.”

[12:38]  ³² tn Grk “who said.”

[12:38]  ³³ 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]  ³⁴ sn A quotation from Isa 53:1.

[11:27]  ³⁵ tn Grk “She said to him.”

[11:27]  ³⁶ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ³⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ³⁸ tn Or “the Son of God, the one who comes into the world.”

[11:34]  ³⁹ tn Grk “And he said.” 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.

[11:34]  ⁴⁰ tn Or “Where have you placed him?”

[11:34]  ⁴¹ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[11:3]  ⁴² tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ⁴³ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[14:5]  ⁴⁴ tn Grk “said to him.”

[11:41]  ⁴⁵ tn Or “they removed.”

[11:41]  ⁴⁶ tn Grk “lifted up his eyes above.”

[11:41]  ⁴⁷ tn Or “that you have heard me.”

[17:1]  ⁴⁸ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ⁴⁹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ⁵⁰ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ⁵¹ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[17:21]  ⁵² tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[8:4]  ⁵³ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[17:25]  ⁵⁴ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[11:8]  ⁵⁵ tn Grk “The disciples said to him.”

[11:8]  ⁵⁶ 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]  ⁵⁷ tn Grk “seeking.”

[11:8]  ⁵⁸ 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.

[21:16]  ⁵⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ⁶⁰ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ⁶¹ tn Grk “He said to him.”

[21:16]  ⁶² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[17:11]  ⁶³ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ⁶⁴ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ⁶⁵ tn Or “protect them”; Grk “keep them.”

[17:11]  ⁶⁶ tn Or “by your name.”

[17:11]  ⁶⁷ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:24]  ⁶⁸ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ⁶⁹ tn Grk “before the foundation of the world.”

[21:20]  ⁷⁰ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ⁷¹ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ⁷² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁷³ tn Grk “and said.”

[21:20]  ⁷⁴ sn This is a parenthetical note by the author.

[6:25]  ⁷⁵ tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  ⁷⁶ sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.

[14:22]  ⁷⁷ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ⁷⁸ tn Grk “said to him.”

[14:22]  ⁷⁹ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

[11:39]  ⁸⁰ tn Or “Remove the stone.”

[11:39]  ⁸¹ tn Grk “the sister of the one who had died.”

[11:39]  ⁸² tn Grk “already he stinks.”

[11:39]  ⁸³ tn Or “been there” (in the tomb – see John 11:17).

[11:39]  ⁸⁴ sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.

[5:7]  ⁸⁵ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ⁸⁶ tn Grk “while I am going.”

[5:7]  ⁸⁷ tn Grk “another.”

[5:7]  ⁸⁸ tn The word “there” is not in the Greek text but is implied.

[13:36]  ⁸⁹ tn Grk “Jesus answered him.”

[4:11]  ⁹⁰ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ⁹¹ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ⁹² tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ⁹³ tn The anaphoric article has been translated “this.”

[4:11]  ⁹⁴ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:15]  ⁹⁵ tn Grk “or come here to draw.”

[4:15]  ⁹⁶ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[21:15]  ⁹⁷ tc The majority of mss (A C² Θ Ψ Ë^1,13 33 Ï sy) read “Simon, the son of Jonah” here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading “Simon, son of John” is better attested, being found in א¹ (א* only has “Simon” without mention of his father) B C* D L W lat co.

[21:15]  ⁹⁸ tn To whom (or what) does “these” (τούτων, toutwn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.

[21:15]  ⁹⁹ tn Grk “He said to him.”

[21:15]  ¹⁰⁰ tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.

[21:15]  ¹⁰¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[9:2]  ¹⁰² tn Grk “asked him, saying.”

[9:2]  ¹⁰³ tn Grk “this one.”

[9:2]  ¹⁰⁴ 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.

[8:11]  ¹⁰⁵ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[21:17]  ¹⁰⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁰⁷ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁰⁸ tn Or “was sad.”

[21:17]  ¹⁰⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹¹⁰ tn Grk “said to.”

[21:17]  ¹¹¹ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹¹² 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]  ¹¹³ tn Grk “Jesus said to him.”

[3:26]  ¹¹⁴ tn “River” is not in the Greek text but is supplied for clarity.

[1:38]  ¹¹⁵ tn Grk “What are you seeking?”

[1:38]  ¹¹⁶ sn This is a parenthetical note by the author.

[3:2]  ¹¹⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹¹⁸ 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]  ¹¹⁹ 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.

[20:16]  ¹²⁰ tn Grk “That one.”

[20:16]  ¹²¹ tn Grk “in Hebrew.”

[20:16]  ¹²² sn The Aramaic Rabboni means “my teacher” (a title of respect).

[20:16]  ¹²³ sn This is a parenthetical note by the author.

[2:4]  ¹²⁴ tn Grk “and Jesus said to her.”

[2:4]  ¹²⁵ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.

[2:4]  ¹²⁶ tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).

[2:4]  ¹²⁷ tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).

[2:4]  sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.

[19:3]  ¹²⁸ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ¹²⁹ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ¹³⁰ tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ¹³¹ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[12:21]  ¹³² sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ¹³³ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[19:26]  ¹³⁴ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[20:29]  ¹³⁵ tn Grk “are those.”

[20:29]  ¹³⁶ tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).

[9:9]  ¹³⁷ tn Grk “Others were saying.”

[9:9]  ¹³⁸ tn Grk “This is the one.”

[9:9]  ¹³⁹ tn Grk “No, but he is like him.”

[9:9]  ¹⁴⁰ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ¹⁴¹ tn Grk “I am he.”

[14:9]  ¹⁴² tn Grk “Jesus said to him.”

[14:9]  ¹⁴³ tn Or “recognized.”

[6:48]  ¹⁴⁴ tn That is, “the bread that produces (eternal) life.”

[12:15]  ¹⁴⁵ tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[12:15]  ¹⁴⁶ sn A quotation from Zech 9:9.

[12:39]  ¹⁴⁷ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[20:15]  ¹⁴⁸ tn Grk “that one” (referring to Mary Magdalene).

[16:30]  ¹⁴⁹ tn Grk “all things.”

[16:30]  ¹⁵⁰ tn Grk “and have no need of anyone.”

[16:30]  ¹⁵¹ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ¹⁵² tn Or “By this.”

[2:17]  ¹⁵³ tn Or “Fervent devotion to your house.”

[2:17]  ¹⁵⁴ sn A quotation from Ps 69:9.

[4:17]  ¹⁵⁵ tn Grk “answered and said to him.”

[4:17]  ¹⁵⁶ tn Grk “Well have you said.”

[4:17]  ¹⁵⁷ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[9:19]  ¹⁵⁸ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ¹⁵⁹ tn The Greek pronoun and verb are both plural (both parents are addressed).

[10:9]  ¹⁶⁰ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ¹⁶¹ sn That is, pasture land in contrast to cultivated land.

[11:24]  ¹⁶² tn Grk “Martha said to him.”

[11:24]  ¹⁶³ tn Or “will rise again.”

[12:41]  ¹⁶⁴ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:41]  sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.

[16:29]  ¹⁶⁵ tn Or “openly.”

[16:29]  ¹⁶⁶ tn Or “not in parables.” or “not in metaphors.”

[16:29]  sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).

[18:37]  ¹⁶⁷ tn Grk “said to him.”

[18:37]  ¹⁶⁸ tn Or “obeys”; Grk “hears.”

[8:24]  ¹⁶⁹ tn Grk “thus I said to you.”

[8:24]  ¹⁷⁰ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:24]  sn See the note on Christ in 1:20.

[8:37]  ¹⁷¹ tn Grk “seed” (an idiom).

[8:37]  ¹⁷² tn Grk “you are seeking.”

[8:37]  ¹⁷³ tn Grk “my word.”

[8:37]  ¹⁷⁴ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[13:8]  ¹⁷⁵ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ¹⁷⁶ tn Grk “Jesus answered him.”

[13:8]  ¹⁷⁷ tn Or “you have no part in me.”

[13:21]  ¹⁷⁸ tn Or “greatly troubled.”

[13:21]  ¹⁷⁹ tn Grk “and testified and said.”

[13:21]  ¹⁸⁰ tn Grk “Truly, truly, I say to you.”

[13:21]  ¹⁸¹ tn Or “will hand me over.”

[14:27]  ¹⁸² 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]  ¹⁸³ 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]  ¹⁸⁴ tn Grk “not as the world gives do I give to you.”

[14:27]  ¹⁸⁵ tn Or “distressed or fearful and cowardly.”

[16:2]  ¹⁸⁶ tn Or “expel you from.”

[16:2]  ¹⁸⁷ sn See the note on synagogue in 6:59.

[16:2]  ¹⁸⁸ tn Grk “an hour.”

[16:2]  ¹⁸⁹ 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.

[17:9]  ¹⁹⁰ tn Grk “I am asking.”

[17:9]  ¹⁹¹ tn Grk “I am not asking.”

[17:9]  ¹⁹² tn Or “because they are yours.”

[8:14]  ¹⁹³ tn Grk “Jesus answered and said to them.”

[8:14]  ¹⁹⁴ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ¹⁹⁵ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.