Yohanes 6:61

6:61 When Jesus was aware ¹  that his disciples were complaining ²  about this, he said to them, “Does this cause you to be offended? ³ 

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ⁴  and they are saying nothing to him. ⁵  Do the rulers really know that this man ⁶  is the Christ? ⁷ 

Yohanes 7:32

7:32 The Pharisees ⁸  heard the crowd ⁹  murmuring these things about Jesus, ¹⁰  so the chief priests and the Pharisees sent officers ¹¹  to arrest him. ¹² 

Yohanes 8:23

8:23 Jesus replied, ¹³  “You people ¹⁴  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 11:8

11:8 The disciples replied, ¹⁵  “Rabbi, the Jewish leaders ¹⁶  were just now trying ¹⁷  to stone you to death! Are ¹⁸  you going there again?”

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ¹⁹  said that it had thundered. Others said that an angel had spoken to him. ²⁰ 

Yohanes 14:7

14:7 If you have known me, you will know my Father too. ²¹  And from now on you do know him and have seen him.”

Yohanes 19:35

19:35 And the person who saw it ²²  has testified (and his testimony is true, and he ²³  knows that he is telling the truth), ²⁴  so that you also may believe.

Yohanes 21:19

21:19 (Now Jesus ²⁵  said this to indicate clearly by what kind of death Peter ²⁶  was going to glorify God.) ²⁷  After he said this, Jesus told Peter, ²⁸  “Follow me.”

[6:61]  ¹ tn Grk “When Jesus knew within himself.”

[6:61]  ² tn Or “were grumbling.”

[6:61]  ³ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[7:26]  ⁴ tn Or “speaking openly.”

[7:26]  ⁵ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ⁶ tn Grk “this one.”

[7:26]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[7:32]  ⁸ sn See the note on Pharisees in 1:24.

[7:32]  ⁹ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ¹¹ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ¹² tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[8:23]  ¹³ tn Grk “And he said to them.”

[8:23]  ¹⁴ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[11:8]  ¹⁵ tn Grk “The disciples said to him.”

[11:8]  ¹⁶ 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]  ¹⁷ tn Grk “seeking.”

[11:8]  ¹⁸ 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.

[12:29]  ¹⁹ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ²⁰ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[14:7]  ²¹ tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

[19:35]  ²² tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[19:35]  ²³ tn Grk “and that one.”

[19:35]  ²⁴ sn A parenthetical note by the author.

[21:19]  ²⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ²⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ²⁷ sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ²⁸ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.