John 1:22

1:22 Then they said to him, “Who are you? Tell us ¹  so that we can give an answer to those who sent us. What do you say about yourself?”

John 4:52

4:52 So he asked them the time ²  when his condition began to improve, ³  and ⁴  they told him, “Yesterday at one o’clock in the afternoon ⁵  the fever left him.”

John 5:23

5:23 so that all people ⁶  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

John 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ⁷  and came to Capernaum ⁸  looking for Jesus.

John 9:3

9:3 Jesus answered, “Neither this man ⁹  nor his parents sinned, but he was born blind so that ¹⁰  the acts ¹¹  of God may be revealed ¹²  through what happens to him. ¹³ 

John 11:15

11:15 and I am glad ¹⁴  for your sake that I was not there, so that you may believe. ¹⁵  But let us go to him.”

John 12:50

12:50 And I know that his commandment is eternal life. ¹⁶  Thus the things I say, I say just as the Father has told me.” ¹⁷ 

John 16:22

16:22 So also you have sorrow ¹⁸  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ¹⁹ 

John 16:24

16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ²⁰  so that your joy may be complete.

John 18:3

18:3 So Judas obtained a squad of soldiers ²¹  and some officers of the chief priests and Pharisees. ²²  They came to the orchard ²³  with lanterns ²⁴  and torches and weapons.

[1:22]  ¹ tn The words “Tell us” are not in the Greek but are implied.

[4:52]  ² tn Grk “the hour.”

[4:52]  ³ tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  ⁴ tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  ⁵ tn Grk “at the seventh hour.”

[5:23]  ³ 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”).

[6:24]  ⁴ tn Or “embarked in the boats.”

[6:24]  ⁵ map For location see Map1 D2; Map2 C3; Map3 B2.

[9:3]  ⁵ tn Grk “this one.”

[9:3]  ⁶ tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ⁷ tn Or “deeds”; Grk “works.”

[9:3]  ⁸ tn Or “manifested,” “brought to light.”

[9:3]  ⁹ tn Grk “in him.”

[11:15]  ⁶ tn Grk “and I rejoice.”

[11:15]  ⁷ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[12:50]  ⁷ tn Or “his commandment results in eternal life.”

[12:50]  ⁸ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[16:22]  ⁸ tn Or “distress.”

[16:22]  ⁹ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[16:24]  ⁹ 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.

[18:3]  ¹⁰ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ¹¹ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  ¹² tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ¹³ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.