John 1:29

1:29 On the next day John ¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²  who takes away the sin of the world!

John 6:19

6:19 Then, when they had rowed about three or four miles, ³  they caught sight of Jesus walking on the lake, ⁴  approaching the boat, and they were frightened.

John 11:56

11:56 Thus they were looking for Jesus, ⁵  and saying to one another as they stood in the temple courts, ⁶  “What do you think? That he won’t come to the feast?”

John 12:21

12:21 So these approached Philip, ⁷  who was from Bethsaida in Galilee, and requested, ⁸  “Sir, we would like to see Jesus.”

John 17:3

17:3 Now this ⁹  is eternal life ¹⁰  – that they know you, the only true God, and Jesus Christ, ¹¹  whom you sent.

John 18:5

18:5 They replied, ¹²  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ¹³ 

John 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ¹⁴  summoned Jesus, and asked him, “Are you the king of the Jews?” ¹⁵ 

John 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ¹⁶  in the place called “The Stone Pavement” ¹⁷  (Gabbatha in ¹⁸  Aramaic). ¹⁹ 

John 20:14

20:14 When she had said this, she turned around and saw Jesus standing there, ²⁰  but she did not know that it was Jesus.

[1:29]  ¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[6:19]  ³ tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[6:19]  ⁴ tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”

[11:56]  ⁵ tn Grk “they were seeking Jesus.”

[11:56]  ⁶ tn Grk “in the temple.”

[12:21]  ⁷ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ⁸ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[17:3]  ⁹ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ¹⁰ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ¹¹ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[18:5]  ¹¹ tn Grk “They answered.”

[18:5]  ¹² sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).

[18:33]  ¹³ tn Grk “into the praetorium.”

[18:33]  ¹⁴ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[19:13]  ¹⁵ tn Or “the judge’s seat.”

[19:13]  ¹⁶ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ¹⁷ tn Grk “in Hebrew.”

[19:13]  ¹⁸ sn This is a parenthetical note by the author.

[20:14]  ¹⁷ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.