Yohanes 4:33

4:33 So the disciples began to say ¹  to one another, “No one brought him anything ²  to eat, did they?” ³ 

Yohanes 4:49

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

Yohanes 5:33

5:33 You have sent to John, ⁴  and he has testified to the truth.

Yohanes 5:40

5:40 but you are not willing to come to me so that you may have life.

Yohanes 6:28

6:28 So then they said to him, “What must we do to accomplish the deeds ⁵  God requires?” ⁶ 

Yohanes 6:34

6:34 So they said to him, “Sir, ⁷  give us this bread all the time!”

Yohanes 11:29

11:29 So when Mary ⁸  heard this, she got up quickly and went to him.

Yohanes 12:32

12:32 And I, when I am lifted up from the earth, will draw all people ⁹  to myself.”

Yohanes 13:28

13:28 (Now none of those present at the table ¹⁰  understood ¹¹  why Jesus ¹²  said this to Judas. ¹³ 

Yohanes 16:10

16:10 concerning righteousness, ¹⁴  because ¹⁵  I am going to the Father and you will see me no longer;

Yohanes 18:24

18:24 Then Annas sent him, still tied up, ¹⁶  to Caiaphas the high priest. ¹⁷ 

[4:33]  ¹ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ² tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ³ 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 English (here it is “did they?”).

[5:33]  ⁴ sn John refers to John the Baptist.

[6:28]  ⁵ tn Grk “the works.”

[6:28]  ⁶ tn Grk “What must we do to work the works of God?”

[6:34]  ⁷ 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”).

[11:29]  ⁸ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[12:32]  ⁹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[13:28]  ¹⁰ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ¹¹ tn Or “knew.”

[13:28]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ¹³ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[16:10]  ¹⁴ tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).

[16:10]  ¹⁵ tn Or “that.”

[18:24]  ¹⁶ tn Or “still bound.”

[18:24]  ¹⁷ sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.