Yohanes 3:27

3:27 John replied, ¹  “No one can receive anything unless it has been given to him from heaven.

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 ²  water.” ³ 

Yohanes 4:20

4:20 Our fathers worshiped on this mountain, ⁴  and you people ⁵  say that the place where people must worship is in Jerusalem.” ⁶ 

Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 5:39

5:39 You study the scriptures thoroughly ⁷  because you think in them you possess eternal life, ⁸  and it is these same scriptures ⁹  that testify about me,

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. ¹⁰ 

Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ¹¹ 

Yohanes 6:60

6:60 Then many of his disciples, when they heard these things, ¹²  said, “This is a difficult ¹³  saying! ¹⁴  Who can understand it?” ¹⁵ 

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ¹⁶  Jesus traveled throughout Galilee. ¹⁷  He ¹⁸  stayed out of Judea ¹⁹  because the Jewish leaders ²⁰  wanted ²¹  to kill him.

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

Yohanes 7:17

7:17 If anyone wants to do God’s will, ²²  he will know about my teaching, whether it is from God or whether I speak from my own authority. ²³ 

Yohanes 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ²⁴  because Jesus was not yet glorified.) ²⁵ 

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ²⁶  him.) ²⁷  Jesus bent down and wrote on the ground with his finger. ²⁸ 

Yohanes 9:27

9:27 He answered, ²⁹  “I told you already and you didn’t listen. ³⁰  Why do you want to hear it ³¹  again? You people ³²  don’t want to become his disciples too, do you?”

Yohanes 10:29

10:29 My Father, who has given them to me, is greater than all, ³³  and no one can snatch ³⁴  them from my Father’s hand.

Yohanes 11:51

11:51 (Now he did not say this on his own, ³⁵  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ³⁶ 

Yohanes 13:14

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

Yohanes 13:37

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

Yohanes 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ³⁸  said, ³⁹  “what has happened that you are going to reveal ⁴⁰  yourself to us and not to the world?”

Yohanes 16:2

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

Yohanes 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁴⁵  in strips of linen cloth ⁴⁶  according to Jewish burial customs. ⁴⁷ 

Yohanes 21:22

21:22 Jesus replied, ⁴⁸  “If I want him to live ⁴⁹  until I come back, ⁵⁰  what concern is that of yours? You follow me!”

[3:27]  ¹ tn Grk “answered and said.”

[4:15]  ² tn Grk “or come here to draw.”

[4:15]  ³ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[4:20]  ⁴ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ⁵ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:39]  ⁷ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ⁸ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ⁹ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[6:15]  ¹⁰ 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).

[6:37]  ¹¹ tn Or “drive away”; Grk “cast out.”

[6:60]  ¹² tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.

[6:60]  ¹³ tn Or “hard,” “demanding.”

[6:60]  ¹⁴ tn Or “teaching”; Grk “word.”

[6:60]  ¹⁵ tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.

[7:1]  ¹⁶ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ¹⁷ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹⁸ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ¹⁹ tn Grk “he did not want to travel around in Judea.”

[7:1]  ²⁰ 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ²¹ tn Grk “were seeking.”

[7:17]  ²² tn Grk “his will.”

[7:17]  ²³ tn Grk “or whether I speak from myself.”

[7:39]  ²⁴ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ²⁵ sn This is a parenthetical note by the author.

[8:6]  ²⁶ tn Grk “so that they could accuse.”

[8:6]  ²⁷ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ²⁸ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[9:27]  ²⁹ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ³⁰ tn Grk “you did not hear.”

[9:27]  ³¹ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ³² tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[10:29]  ³³ tn Or “is superior to all.”

[10:29]  ³⁴ tn Or “no one can seize.”

[11:51]  ³⁵ tn Grk “say this from himself.”

[11:51]  ³⁶ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

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

[14:22]  ³⁸ 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]  ³⁹ tn Grk “said to him.”

[14:22]  ⁴⁰ 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).

[16:2]  ⁴¹ tn Or “expel you from.”

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

[16:2]  ⁴³ tn Grk “an hour.”

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

[19:40]  ⁴⁵ 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]  ⁴⁶ 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]  ⁴⁷ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[21:22]  ⁴⁸ tn Grk “Jesus said to him.”

[21:22]  ⁴⁹ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ⁵⁰ tn The word “back” is supplied to clarify the meaning.