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 4:23

4:23 But a time ³  is coming – and now is here ⁴  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ⁵  such people to be ⁶  his worshipers. ⁷ 

John 4:27

The Disciples Return

4:27 Now at that very moment his disciples came back. ⁸  They were shocked ⁹  because he was speaking ¹⁰  with a woman. However, no one said, “What do you want?” ¹¹  or “Why are you speaking with her?”

John 5:18

5:18 For this reason the Jewish leaders ¹²  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

John 5:30

5:30 I can do nothing on my own initiative. ¹³  Just as I hear, I judge, and my judgment is just, ¹⁴  because I do not seek my own will, but the will of the one who sent me. ¹⁵ 

John 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ¹⁶  and came to Capernaum ¹⁷  looking for Jesus.

John 6:26

6:26 Jesus replied, ¹⁸  “I tell you the solemn truth, ¹⁹  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ²⁰ 

John 7:36

7:36 What did he mean by saying, ²¹  ‘You will look for me ²²  but will not find me, and where I am you cannot come’?”

John 8:21

Where Jesus Came From and Where He is Going

8:21 Then Jesus ²³  said to them again, ²⁴  “I am going away, and you will look for me ²⁵  but will die in your sin. ²⁶  Where I am going you cannot come.”

John 13:33

13:33 Children, I am still with you for a little while. You will look for me, ²⁷  and just as I said to the Jewish religious leaders, ²⁸  ‘Where I am going you cannot come,’ ²⁹  now I tell you the same. ³⁰ 

John 16:19

16:19 Jesus could see ³¹  that they wanted to ask him about these things, ³²  so ³³  he said to them, “Are you asking ³⁴  each other about this – that I said, ‘In a little while you ³⁵  will not see me; again after a little while, you ³⁶  will see me’?

John 19:12

19:12 From this point on, Pilate tried ³⁷  to release him. But the Jewish leaders ³⁸  shouted out, ³⁹  “If you release this man, ⁴⁰  you are no friend of Caesar! ⁴¹  Everyone who claims to be a king ⁴²  opposes Caesar!”

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

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

[4:23]  ³ tn Grk “an hour.”

[4:23]  ⁴ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ⁵ sn See also John 4:27.

[4:23]  ⁶ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ⁷ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:27]  ⁵ tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  ⁶ tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  ⁷ tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  ⁸ tn Grk “seek.” See John 4:23.

[5:18]  ⁷ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:30]  ⁹ tn Grk “nothing from myself.”

[5:30]  ¹⁰ tn Or “righteous,” or “proper.”

[5:30]  ¹¹ tn That is, “the will of the Father who sent me.”

[6:24]  ¹¹ tn Or “embarked in the boats.”

[6:24]  ¹² map For location see Map1 D2; Map2 C3; Map3 B2.

[6:26]  ¹³ tn Grk “answered and said to them.”

[6:26]  ¹⁴ tn Grk “Truly, truly, I say to you.”

[6:26]  ¹⁵ tn Grk “because you ate of the loaves of bread and were filled.”

[7:36]  ¹⁵ tn Grk “What is this word that he said.”

[7:36]  ¹⁶ tn Grk “seek me.”

[8:21]  ¹⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ¹⁸ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ¹⁹ tn Grk “you will seek me.”

[8:21]  ²⁰ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[13:33]  ¹⁹ tn Or “You will seek me.”

[13:33]  ²⁰ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ²¹ sn See John 7:33-34.

[13:33]  ²² tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[16:19]  ²¹ tn Grk “knew.”

[16:19]  ²² tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ²³ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ²⁴ tn Grk “inquiring” or “seeking.”

[16:19]  ²⁵ tn Grk “A little while, and you.”

[16:19]  ²⁶ tn Grk “and again a little while, and you.”

[19:12]  ²³ tn Grk “sought.”

[19:12]  ²⁴ 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.

[19:12]  ²⁵ tn Grk “shouted out, saying.”

[19:12]  ²⁶ tn Grk “this one.”

[19:12]  ²⁷ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ²⁸ tn Grk “who makes himself out to be a king.”