John 1:12

1:12 But to all who have received him – those who believe in his name ¹  – he has given the right to become God’s children

John 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ²  my Father’s house a marketplace!” ³ 

John 5:28

5:28 “Do not be amazed at this, because a time ⁴  is coming when all who are in the tombs will hear his voice

John 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, ⁵  as much as they wanted.

John 6:13

6:13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves ⁶  left over by the people who had eaten.

John 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ⁷  Everyone who hears and learns from the Father ⁸  comes to me.

John 19:14

19:14 (Now it was the day of preparation ⁹  for the Passover, about noon. ¹⁰ ) ¹¹  Pilate ¹²  said to the Jewish leaders, ¹³  “Look, here is your king!”

John 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ¹⁴  in strips of linen cloth ¹⁵  according to Jewish burial customs. ¹⁶ 

John 20:12

20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet.

John 20:18

20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ¹⁷  what ¹⁸  Jesus ¹⁹  had said to her. ²⁰ 

[1:12]  ¹ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

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

[2:16]  ³ tn Or “a house of merchants” (an allusion to Zech 14:21).

[5:28]  ³ tn Grk “an hour.”

[6:11]  ⁴ tn Grk “likewise also (he distributed) from the fish.”

[6:13]  ⁵ sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.

[6:45]  ⁶ sn A quotation from Isa 54:13.

[6:45]  ⁷ tn Or “listens to the Father and learns.”

[19:14]  ⁷ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ⁸ tn Grk “about the sixth hour.”

[19:14]  ⁹ sn This is a parenthetical note by the author.

[19:14]  ¹⁰ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ¹¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:40]  ⁸ 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]  ⁹ 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]  ¹⁰ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[20:18]  ⁹ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ¹⁰ tn Grk “the things.”

[20:18]  ¹¹ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ¹² tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.