John 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ¹  because he existed before me.’

John 3:23

3:23 John ²  was also baptizing at Aenon near Salim, ³  because water was plentiful there, and people were coming ⁴  to him ⁵  and being baptized.

John 3:28

3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ⁶  but rather, ‘I have been sent before him.’

John 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ⁷  the well. It was about noon. ⁸ 

John 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

John 5:32

5:32 There is another ⁹  who testifies about me, and I know the testimony he testifies about me is true.

John 6:9

6:9 “Here is a boy who has five barley loaves and two fish, but what good ¹⁰  are these for so many people?”

John 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ¹¹  Everyone who hears and learns from the Father ¹²  comes to me.

John 8:16

8:16 But if I judge, my evaluation is accurate, ¹³  because I am not alone when I judge, ¹⁴  but I and the Father who sent me do so together. ¹⁵ 

John 8:47

8:47 The one who belongs to ¹⁶  God listens and responds ¹⁷  to God’s words. You don’t listen and respond, ¹⁸  because you don’t belong to God.” ¹⁹ 

John 9:8

9:8 Then the neighbors and the people who had seen him previously ²⁰  as a beggar began saying, ²¹  “Is this not the man ²²  who used to sit and beg?”

John 9:25

9:25 He replied, ²³  “I do not know whether he is a sinner. I do know one thing – that although I was blind, now I can see.”

John 9:40

9:40 Some of the Pharisees ²⁴  who were with him heard this ²⁵  and asked him, ²⁶  “We are not blind too, are we?” ²⁷ 

John 10:34

10:34 Jesus answered, ²⁸  “Is it not written in your law, ‘I said, you are gods’? ²⁹ 

John 14:3

14:3 And if I go and make ready ³⁰  a place for you, I will come again and take you ³¹  to be with me, ³²  so that where I am you may be too.

John 19:14

19:14 (Now it was the day of preparation ³³  for the Passover, about noon. ³⁴ ) ³⁵  Pilate ³⁶  said to the Jewish leaders, ³⁷  “Look, here is your king!”

John 19:41

19:41 Now at the place where Jesus ³⁸  was crucified ³⁹  there was a garden, ⁴⁰  and in the garden ⁴¹  was a new tomb where no one had yet been buried. ⁴² 

John 21:24

A Final Note

21:24 This is the disciple who testifies about these things and has written these things, and we know that his testimony is true.

[1:30]  ¹ tn Or “has a higher rank than I.”

[3:23]  ² sn John refers to John the Baptist.

[3:23]  ³ tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ⁴ tn Or “people were continually coming.”

[3:23]  ⁵ tn The words “to him” are not in the Greek text, but are implied.

[3:28]  ³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[4:6]  ⁴ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ⁵ tn Grk “the sixth hour.”

[5:32]  ⁵ sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

[6:9]  ⁶ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[6:45]  ⁷ sn A quotation from Isa 54:13.

[6:45]  ⁸ tn Or “listens to the Father and learns.”

[8:16]  ⁸ tn Grk “my judgment is true.”

[8:16]  ⁹ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ¹⁰ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[8:47]  ⁹ tn Grk “who is of.”

[8:47]  ¹⁰ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ¹¹ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ¹² tn Grk “you are not of God.”

[9:8]  ¹⁰ tn Or “formerly.”

[9:8]  ¹¹ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ¹² tn Grk “the one.”

[9:25]  ¹¹ tn Grk “Then that one answered.”

[9:40]  ¹² sn See the note on Pharisees in 1:24.

[9:40]  ¹³ tn Grk “heard these things.”

[9:40]  ¹⁴ tn Grk “and said to him.”

[9:40]  ¹⁵ 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 we?”).

[10:34]  ¹³ tn Grk “answered them.”

[10:34]  ¹⁴ sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?

[14:3]  ¹⁴ tn Or “prepare.”

[14:3]  ¹⁵ tn Or “bring you.”

[14:3]  ¹⁶ tn Grk “to myself.”

[19:14]  ¹⁵ 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]  ¹⁶ tn Grk “about the sixth hour.”

[19:14]  ¹⁷ sn This is a parenthetical note by the author.

[19:14]  ¹⁸ 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]  ¹⁹ 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.

[19:41]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:41]  ¹⁷ sn See the note on Crucify in 19:6.

[19:41]  ¹⁸ tn Or “an orchard.”

[19:41]  ¹⁹ tn Or “orchard.”

[19:41]  ²⁰ tn Grk “been placed.”