John 1:15

1:15 John ¹  testified ²  about him and shouted out, ³  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ⁴  because he existed before me.’”

John 1:51

1:51 He continued, ⁵  “I tell all of you the solemn truth ⁶  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ⁷ 

John 4:35

4:35 Don’t you say, ⁸  ‘There are four more months and then comes the harvest?’ I tell you, look up ⁹  and see that the fields are already white ¹⁰  for harvest!

John 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

John 7:12

7:12 There was ¹¹  a lot of grumbling ¹²  about him among the crowds. ¹³  Some were saying, “He is a good man,” but others, “He deceives the common people.” ¹⁴ 

John 8:39

8:39 They answered him, ¹⁵  “Abraham is our father!” ¹⁶  Jesus replied, ¹⁷  “If you are ¹⁸  Abraham’s children, you would be doing ¹⁹  the deeds of Abraham.

John 10:24

10:24 The Jewish leaders ²⁰  surrounded him and asked, ²¹  “How long will you keep us in suspense? ²²  If you are the Christ, ²³  tell us plainly.” ²⁴ 

John 14:9

14:9 Jesus replied, ²⁵  “Have I been with you for so long, and you have not known ²⁶  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

John 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ²⁷  ‘In a little while you ²⁸  will not see me; again after a little while, you ²⁹  will see me,’ and, ‘because I am going to the Father’?” ³⁰ 

John 18:17

18:17 The girl ³¹  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ³²  He replied, ³³  “I am not.”

John 18:38

18:38 Pilate asked, ³⁴  “What is truth?” ³⁵ 

When he had said this he went back outside to the Jewish leaders ³⁶  and announced, ³⁷  “I find no basis for an accusation ³⁸  against him.

John 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ³⁹  him! Crucify him!” ⁴⁰  Pilate said, ⁴¹  “You take him and crucify him! ⁴²  Certainly ⁴³  I find no reason for an accusation ⁴⁴  against him!”

John 21:3

21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ⁴⁵  They went out and got into the boat, but that night they caught nothing.

[1:15]  ¹ sn John refers to John the Baptist.

[1:15]  ² tn Or “bore witness.”

[1:15]  ³ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ⁴ tn Or “has a higher rank than I.”

[1:51]  ⁵ tn Grk “and he said to him.”

[1:51]  ⁶ tn Grk “Truly, truly, I say to you.”

[1:51]  ⁷ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[4:35]  ⁹ tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  ¹⁰ tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  ¹¹ tn That is, “ripe.”

[7:12]  ¹³ tn Grk “And there was.”

[7:12]  ¹⁴ tn Or “complaining.”

[7:12]  ¹⁵ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ¹⁶ tn Or “the crowd.”

[8:39]  ¹⁷ tn Grk “They answered and said to him.”

[8:39]  ¹⁸ tn Or “Our father is Abraham.”

[8:39]  ¹⁹ tn Grk “Jesus said to them.”

[8:39]  ²⁰ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ²¹ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[10:24]  ²¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ²² tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ²³ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ²⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  ²⁵ tn Or “publicly.”

[14:9]  ²⁵ tn Grk “Jesus said to him.”

[14:9]  ²⁶ tn Or “recognized.”

[16:17]  ²⁹ tn Grk “What is this that he is saying to us.”

[16:17]  ³⁰ tn Grk “A little while, and you.”

[16:17]  ³¹ tn Grk “and again a little while, and you.”

[16:17]  ³² sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[18:17]  ³³ tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ³⁴ 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 the tag is “are you?”).

[18:17]  ³⁵ tn Grk “He said.”

[18:38]  ³⁷ tn Grk “Pilate said.”

[18:38]  ³⁸ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ³⁹ 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. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ⁴⁰ tn Grk “said to them.”

[18:38]  ⁴¹ tn Grk “find no cause.”

[19:6]  ⁴¹ 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]  ⁴² tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁴³ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁴⁴ 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]  ⁴⁵ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁴⁶ tn Or “find no basis for an accusation”; Grk “find no cause.”

[21:3]  ⁴⁵ tn Grk “they said to him.”