John 1:36

1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” ¹ 

John 2:8

2:8 Then he told them, “Now draw some out and take it to the head steward,” ²  and they did.

John 4:16

4:16 He ³  said to her, “Go call your husband and come back here.” ⁴ 

John 4:19

4:19 The woman said to him, “Sir, I see ⁵  that you are a prophet.

John 4:26

4:26 Jesus said to her, “I, the one speaking to you, am he.”

John 4:49

4:49 “Sir,” the official said to him, “come down before my child dies.”

John 6:8

6:8 One of Jesus’ disciples, ⁶  Andrew, Simon Peter’s brother, said to him,

John 6:20

6:20 But he said to them, “It is I. Do not be afraid.”

John 9:12

9:12 They said ⁷  to him, “Where is that man?” ⁸  He replied, ⁹  “I don’t know.”

John 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ¹⁰ 

John 11:23

11:23 Jesus replied, ¹¹  “Your brother will come back to life again.” ¹² 

John 13:22

13:22 The disciples began to look at one another, worried and perplexed ¹³  to know which of them he was talking about.

John 14:8

14:8 Philip said, ¹⁴  “Lord, show us the Father, and we will be content.” ¹⁵ 

John 19:37

19:37 And again another scripture says, “They will look on the one whom they have pierced.” ¹⁶ 

John 20:22

20:22 And after he said this, he breathed on them and said, ¹⁷  “Receive the Holy Spirit. ¹⁸ 

John 21:10

21:10 Jesus said, ¹⁹  “Bring some of the fish you have just now caught.”

John 21:21

21:21 So when Peter saw him, ²⁰  he asked Jesus, “Lord, what about him?”

[1:36]  ¹ sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.

[2:8]  ² tn Or “the master of ceremonies.”

[4:16]  ³ tc Most witnesses have “Jesus” here, either with the article (א^c C² D L W^s Ψ 086 Ï lat) or without (א* A Θ Ë^1,13 al), while several important and early witnesses lack the name (Ì^66,75 B C* 33^vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  ⁴ tn Grk “come here” (“back” is implied).

[4:19]  ⁴ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[6:8]  ⁵ tn Grk “one of his disciples.”

[9:12]  ⁶ tn Grk “And they said.”

[9:12]  ⁷ tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ⁸ tn Grk “He said.”

[11:7]  ⁷ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:23]  ⁸ tn Grk “Jesus said to her.”

[11:23]  ⁹ tn Or “Your brother will rise again.”

[13:22]  ⁹ tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).

[14:8]  ¹⁰ tn Grk “said to him.”

[14:8]  ¹¹ tn Or “and that is enough for us.”

[19:37]  ¹¹ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

[20:22]  ¹² tn Grk “said to them.”

[20:22]  ¹³ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)

[21:10]  ¹³ tn Grk “said to them.”

[21:21]  ¹⁴ tn Grk “saw this one.”