Yohanes 21:13

21:13 Jesus came and took the bread and gave it to them, and did the same with the fish.

Yohanes 13:4

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

Yohanes 19:1

Pilate Tries to Release Jesus

19:1 Then Pilate took Jesus and had him flogged severely. ⁴ 

Yohanes 10:18

10:18 No one takes it away from me, but I lay it down ⁵  of my own free will. ⁶  I have the authority ⁷  to lay it down, and I have the authority ⁸  to take it back again. This commandment ⁹  I received from my Father.”

Yohanes 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ¹⁰  from the evil one. ¹¹ 

Yohanes 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ¹²  in strips of linen cloth ¹³  according to Jewish burial customs. ¹⁴ 

Yohanes 12:13

12:13 So they took branches of palm trees ¹⁵  and went out to meet him. They began to shout, ¹⁶  “Hosanna! ¹⁷  Blessed is the one who comes in the name of the Lord! ¹⁸  Blessed is ¹⁹  the king of Israel!”

Yohanes 19:23

19:23 Now when the soldiers crucified ²⁰  Jesus, they took his clothes and made four shares, one for each soldier, ²¹  and the tunic ²²  remained. (Now the tunic ²³  was seamless, woven from top to bottom as a single piece.) ²⁴ 

Yohanes 10:17

10:17 This is why the Father loves me ²⁵  – because I lay down my life, ²⁶  so that I may take it back again.

Yohanes 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ²⁷  as much as they wanted.

Yohanes 20:13

20:13 They said ²⁸  to her, “Woman, ²⁹  why are you weeping?” Mary replied, ³⁰  “They have taken my Lord away, and I do not know where they have put him!”

Yohanes 12:3

12:3 Then Mary took three quarters of a pound ³¹  of expensive aromatic oil from pure nard ³²  and anointed the feet of Jesus. She ³³  then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) ³⁴ 

Yohanes 12:6

12:6 (Now Judas ³⁵  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ³⁶  he used to steal what was put into it.) ³⁷ 

Yohanes 3:27

3:27 John replied, ³⁸  “No one can receive anything unless it has been given to him from heaven.

Yohanes 18:31

18:31 Pilate told them, ³⁹  “Take him yourselves and pass judgment on him ⁴⁰  according to your own law!” ⁴¹  The Jewish leaders ⁴²  replied, ⁴³  “We cannot legally put anyone to death.” ⁴⁴ 

Yohanes 19:38

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ⁴⁵ ), ⁴⁶  asked Pilate if he could remove the body of Jesus. Pilate ⁴⁷  gave him permission, so he went and took the body away. ⁴⁸ 

Yohanes 16:14

16:14 He ⁴⁹  will glorify me, ⁵⁰  because he will receive ⁵¹  from me what is mine ⁵²  and will tell it to you. ⁵³ 

Yohanes 20:15

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ⁵⁴  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 16:22

16:22 So also you have sorrow ⁵⁵  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁵⁶ 

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁵⁷  him! Crucify him!” ⁵⁸  Pilate said, ⁵⁹  “You take him and crucify him! ⁶⁰  Certainly ⁶¹  I find no reason for an accusation ⁶²  against him!”

Yohanes 19:16

19:16 Then Pilate ⁶³  handed him over ⁶⁴  to them to be crucified.

The Crucifixion

So they took Jesus,

Yohanes 16:15

16:15 Everything that the Father has is mine; that is why I said the Spirit ⁶⁵  will receive from me what is mine ⁶⁶  and will tell it to you. ⁶⁷ 

Yohanes 20:2

20:2 So she went running ⁶⁸  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

Yohanes 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ⁶⁹ 

Yohanes 13:30

13:30 Judas ⁷⁰  took the piece of bread and went out immediately. (Now it was night.) ⁷¹ 

Yohanes 13:12

13:12 So when Jesus ⁷²  had washed their feet and put his outer clothing back on, he took his place at the table ⁷³  again and said to them, “Do you understand ⁷⁴  what I have done for you?

Yohanes 18:3

18:3 So Judas obtained a squad of soldiers ⁷⁵  and some officers of the chief priests and Pharisees. ⁷⁶  They came to the orchard ⁷⁷  with lanterns ⁷⁸  and torches and weapons.

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ⁷⁹  my Father’s house a marketplace!” ⁸⁰ 

Yohanes 6:7

6:7 Philip replied, ⁸¹  “Two hundred silver coins worth ⁸²  of bread would not be enough for them, for each one to get a little.”

Yohanes 12:10

12:10 So the chief priests planned to kill Lazarus too, ⁸³ 

Yohanes 10:31

10:31 The Jewish leaders ⁸⁴  picked up rocks again to stone him to death.

Yohanes 7:24

7:24 Do not judge according to external appearance, ⁸⁵  but judge with proper ⁸⁶  judgment.”

Yohanes 13:26

13:26 Jesus replied, ⁸⁷  “It is the one to whom I will give this piece of bread ⁸⁸  after I have dipped it in the dish.” ⁸⁹  Then he dipped the piece of bread in the dish ⁹⁰  and gave it to Judas Iscariot, Simon’s son.

Yohanes 19:15

19:15 Then they ⁹¹  shouted out, “Away with him! Away with him! ⁹²  Crucify ⁹³  him!” Pilate asked, ⁹⁴  “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”

Yohanes 8:59

8:59 Then they picked up ⁹⁵  stones to throw at him, ⁹⁶  but Jesus hid himself and went out from the temple area. ⁹⁷ 

Yohanes 21:10

21:10 Jesus said, ⁹⁸  “Bring some of the fish you have just now caught.”

Yohanes 1:29

1:29 On the next day John ⁹⁹  saw Jesus coming toward him and said, “Look, the Lamb of God ¹⁰⁰  who takes away the sin of the world!

Yohanes 4:11

4:11 “Sir,” ¹⁰¹  the woman ¹⁰²  said to him, “you have no bucket and the well ¹⁰³  is deep; where then do you get this ¹⁰⁴  living water? ¹⁰⁵ 

Yohanes 14:3

14:3 And if I go and make ready ¹⁰⁶  a place for you, I will come again and take you ¹⁰⁷  to be with me, ¹⁰⁸  so that where I am you may be too.

Yohanes 11:48

11:48 If we allow him to go on in this way, ¹⁰⁹  everyone will believe in him, and the Romans will come and take away our sanctuary ¹¹⁰  and our nation.”

Yohanes 2:8

2:8 Then he told them, “Now draw some out and take it to the head steward,” ¹¹¹  and they did.

Yohanes 19:17

19:17 and carrying his own cross ¹¹²  he went out to the place called “The Place of the Skull” ¹¹³  (called in Aramaic ¹¹⁴  Golgotha). ¹¹⁵ 

Yohanes 7:18

7:18 The person who speaks on his own authority ¹¹⁶  desires ¹¹⁷  to receive honor ¹¹⁸  for himself; the one who desires ¹¹⁹  the honor ¹²⁰  of the one who sent him is a man of integrity, ¹²¹  and there is no unrighteousness in him.

Yohanes 1:5

1:5 And the light shines on ¹²²  in the darkness, ¹²³  but ¹²⁴  the darkness has not mastered it. ¹²⁵ 

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹²⁶  The words that I say to you, I do not speak on my own initiative, ¹²⁷  but the Father residing in me performs ¹²⁸  his miraculous deeds. ¹²⁹ 

Yohanes 4:7

4:7 A Samaritan woman ¹³⁰  came to draw water. Jesus said to her, “Give me some water ¹³¹  to drink.”

Yohanes 4:12

4:12 Surely you’re not greater than our ancestor ¹³²  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ¹³³ 

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 ¹³⁴  water.” ¹³⁵ 

Yohanes 20:1

The Resurrection

20:1 Now very early on the first day of the week, ¹³⁶  while it was still dark, Mary Magdalene ¹³⁷  came to the tomb and saw that the stone had been moved away from the entrance. ¹³⁸ 

Yohanes 2:9

2:9 When ¹³⁹  the head steward tasted the water that had been turned to wine, not knowing where it came from ¹⁴⁰  (though the servants who had drawn the water knew), he ¹⁴¹  called the bridegroom

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

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

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

[19:1]  ⁴ tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”

[19:1]  sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigow). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.

[10:18]  ⁵ tn Or “give it up.”

[10:18]  ⁶ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ⁷ tn Or “I have the right.”

[10:18]  ⁸ tn Or “I have the right.”

[10:18]  ⁹ tn Or “order.”

[17:15]  ¹⁰ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ¹¹ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[19:40]  ¹² tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ¹³ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ¹⁴ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[12:13]  ¹⁵ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ¹⁶ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ¹⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ¹⁸ sn A quotation from Ps 118:25-26.

[12:13]  ¹⁹ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[19:23]  ²⁰ sn See the note on Crucify in 19:6.

[19:23]  ²¹ sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ²² tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

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

[19:23]  ²⁴ sn This is a parenthetical note by the author.

[10:17]  ²⁵ tn Grk “Because of this the Father loves me.”

[10:17]  ²⁶ tn Or “die willingly.”

[6:11]  ²⁷ tn Grk “likewise also (he distributed) from the fish.”

[20:13]  ²⁸ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ²⁹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

[20:13]  ³⁰ tn Grk “She said to them.”

[12:3]  ³¹ tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).

[12:3]  ³² tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[12:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[12:3]  ³³ tn Grk “And she.” 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.

[12:3]  ³⁴ sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).

[12:6]  ³⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ³⁶ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ³⁷ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[3:27]  ³⁸ tn Grk “answered and said.”

[18:31]  ³⁹ tn Grk “Then Pilate said to them.”

[18:31]  ⁴⁰ tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).

[18:31]  ⁴¹ sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.

[18:31]  ⁴² tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.

[18:31]  ⁴³ tn Grk “said to him.”

[18:31]  ⁴⁴ tn Grk “It is not permitted to us to kill anyone.”

[18:31]  sn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58-60; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen’s death may be explained as a result of “mob violence” rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White (Roman Society and Roman Law in the New Testament, 1-47; and “The Trial of Christ,” Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John’s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this.

[19:38]  ⁴⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  ⁴⁶ sn This is a parenthetical note by the author.

[19:38]  ⁴⁷ tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  ⁴⁸ tn Grk “took away his body.”

[16:14]  ⁴⁹ tn Grk “That one.”

[16:14]  ⁵⁰ tn Or “will honor me.”

[16:14]  ⁵¹ tn Or “he will take.”

[16:14]  ⁵² tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ⁵³ tn Or “will announce it to you.”

[20:15]  ⁵⁴ tn Grk “that one” (referring to Mary Magdalene).

[16:22]  ⁵⁵ tn Or “distress.”

[16:22]  ⁵⁶ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[19:6]  ⁵⁷ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁵⁸ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁵⁹ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁶⁰ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁶¹ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁶² tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:16]  ⁶³ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ⁶⁴ tn Or “delivered him over.”

[16:15]  ⁶⁵ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ⁶⁶ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ⁶⁷ tn Or “will announce it to you.”

[20:2]  ⁶⁸ tn Grk “So she ran and came.”

[6:15]  ⁶⁹ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[13:30]  ⁷⁰ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ⁷¹ sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).

[13:12]  ⁷² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ⁷³ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ⁷⁴ tn Grk “Do you know.”

[18:3]  ⁷⁵ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ⁷⁶ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  sn See the note on Pharisees in 1:24.

[18:3]  ⁷⁷ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁷⁸ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.

[18:3]  sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).

[2:16]  ⁷⁹ tn Or (perhaps) “Stop making.”

[2:16]  ⁸⁰ 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.

[6:7]  ⁸¹ tn Grk “Philip answered him.”

[6:7]  ⁸² tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.

[12:10]  ⁸³ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[10:31]  ⁸⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[7:24]  ⁸⁵ tn Or “based on sight.”

[7:24]  ⁸⁶ tn Or “honest”; Grk “righteous.”

[13:26]  ⁸⁷ tn Grk “Jesus answered.”

[13:26]  ⁸⁸ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ⁸⁹ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ⁹⁰ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[19:15]  ⁹¹ tn Grk “Then these.”

[19:15]  ⁹² tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[19:15]  ⁹³ sn See the note on Crucify in 19:6.

[19:15]  ⁹⁴ tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.

[8:59]  ⁹⁵ tn Grk “they took up.”

[8:59]  ⁹⁶ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ⁹⁷ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[21:10]  ⁹⁸ tn Grk “said to them.”

[1:29]  ⁹⁹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ¹⁰⁰ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[4:11]  ¹⁰¹ 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]  ¹⁰² 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]  ¹⁰³ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ¹⁰⁴ tn The anaphoric article has been translated “this.”

[4:11]  ¹⁰⁵ 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.

[14:3]  ¹⁰⁶ tn Or “prepare.”

[14:3]  ¹⁰⁷ tn Or “bring you.”

[14:3]  ¹⁰⁸ tn Grk “to myself.”

[11:48]  ¹⁰⁹ tn Grk “If we let him do thus.”

[11:48]  ¹¹⁰ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[2:8]  ¹¹¹ tn Or “the master of ceremonies.”

[19:17]  ¹¹² 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]  ¹¹³ 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]  ¹¹⁴ tn Grk “in Hebrew.”

[19:17]  ¹¹⁵ sn This is a parenthetical note by the author.

[7:18]  ¹¹⁶ tn Grk “who speaks from himself.”

[7:18]  ¹¹⁷ tn Or “seeks.”

[7:18]  ¹¹⁸ tn Or “praise”; Grk “glory.”

[7:18]  ¹¹⁹ tn Or “seeks.”

[7:18]  ¹²⁰ tn Or “praise”; Grk “glory.”

[7:18]  ¹²¹ tn Or “is truthful”; Grk “is true.”

[1:5]  ¹²² tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ¹²³ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ¹²⁴ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ¹²⁵ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”

[14:10]  ¹²⁶ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹²⁷ tn Grk “I do not speak from myself.”

[14:10]  ¹²⁸ tn Or “does.”

[14:10]  ¹²⁹ tn Or “his mighty acts”; Grk “his works.”

[14:10]  sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).

[4:7]  ¹³⁰ tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”

[4:7]  ¹³¹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:12]  ¹³² tn Or “our forefather”; Grk “our father.”

[4:12]  ¹³³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[4:15]  ¹³⁴ tn Grk “or come here to draw.”

[4:15]  ¹³⁵ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[20:1]  ¹³⁶ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ¹³⁷ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ¹³⁸ tn Grk “from the tomb.”

[2:9]  ¹³⁹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ¹⁴⁰ tn Grk “and he did not know where it came from.”

[2:9]  ¹⁴¹ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.