John 1:38

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ¹  So they said to him, “Rabbi” (which is translated Teacher), ²  “where are you staying?”

John 2:11

2:11 Jesus did this as the first of his miraculous signs, ³  in Cana ⁴  of Galilee. In this way he revealed ⁵  his glory, and his disciples believed in him. ⁶ 

John 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁷  but the water that I will give him will become in him a fountain ⁸  of water springing up ⁹  to eternal life.”

John 4:53

4:53 Then the father realized that it was the very time ¹⁰  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

John 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

John 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ¹¹  Ask him, he is a mature adult. ¹²  He will speak for himself.”

John 11:31-32

11:31 Then the people ¹³  who were with Mary ¹⁴  in the house consoling her saw her ¹⁵  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ¹⁶  there.

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

John 12:16

12:16 (His disciples did not understand these things when they first happened, ¹⁷  but when Jesus was glorified, ¹⁸  then they remembered that these things were written about him and that these things had happened ¹⁹  to him.) ²⁰ 

John 12:40

12:40 “He has blinded their eyes

and hardened their heart, ²¹ 

so that they would not see with their eyes

and understand with their heart, ²² 

and turn to me, ²³  and I would heal them.” ²⁴ 

John 13:12

13:12 So when Jesus ²⁵  had washed their feet and put his outer clothing back on, he took his place at the table ²⁶  again and said to them, “Do you understand ²⁷  what I have done for you?

John 14:21

14:21 The person who has my commandments and obeys ²⁸  them is the one who loves me. ²⁹  The one ³⁰  who loves me will be loved by my Father, and I will love him and will reveal ³¹  myself to him.”

John 17:12

17:12 When I was with them I kept them safe ³²  and watched over them ³³  in your name ³⁴  that you have given me. Not one ³⁵  of them was lost except the one destined for destruction, ³⁶  so that the scripture could be fulfilled. ³⁷ 

John 18:1

Betrayal and Arrest

18:1 When he had said these things, ³⁸  Jesus went out with his disciples across the Kidron Valley. ³⁹  There was an orchard ⁴⁰  there, and he and his disciples went into it.

John 18:38

18:38 Pilate asked, ⁴¹  “What is truth?” ⁴² 

When he had said this he went back outside to the Jewish leaders ⁴³  and announced, ⁴⁴  “I find no basis for an accusation ⁴⁵  against him.

John 21:16

21:16 Jesus ⁴⁶  said ⁴⁷  a second time, “Simon, son of John, do you love me?” He replied, ⁴⁸  “Yes, Lord, you know I love you.” Jesus ⁴⁹  told him, “Shepherd my sheep.”

[1:38]  ¹ tn Grk “What are you seeking?”

[1:38]  ² sn This is a parenthetical note by the author.

[2:11]  ³ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ⁵ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁶ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[4:14]  ⁵ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁶ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁷ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[4:53]  ⁷ tn Grk “at that hour.”

[9:21]  ⁹ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ¹⁰ tn Or “he is of age.”

[11:31]  ¹¹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ¹² tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ¹³ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ¹⁴ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[12:16]  ¹³ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ¹⁴ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ¹⁵ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ¹⁶ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[12:40]  ¹⁵ tn Or “closed their mind.”

[12:40]  ¹⁶ tn Or “their mind.”

[12:40]  ¹⁷ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ¹⁸ sn A quotation from Isa 6:10.

[13:12]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ¹⁸ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ¹⁹ tn Grk “Do you know.”

[14:21]  ¹⁹ tn Or “keeps.”

[14:21]  ²⁰ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ²¹ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ²² tn Or “will disclose.”

[17:12]  ²¹ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ²² tn Grk “and guarded them.”

[17:12]  ²³ tn Or “by your name.”

[17:12]  ²⁴ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ²⁵ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  ²⁶ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[18:1]  ²³ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ²⁴ tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ²⁵ tn Or “a garden.”

[18:38]  ²⁵ tn Grk “Pilate said.”

[18:38]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Grk “said to them.”

[18:38]  ²⁹ tn Grk “find no cause.”

[21:16]  ²⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁸ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ²⁹ tn Grk “He said to him.”

[21:16]  ³⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.