John 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹  “Look, a true Israelite in whom there is no deceit!” ² 

John 7:19

7:19 Hasn’t Moses given you the law? Yet not one of you keeps ³  the law! Why do you want ⁴  to kill me?”

John 8:50

8:50 I am not trying to get ⁵  praise for myself. ⁶  There is one who demands ⁷  it, and he also judges. ⁸ 

John 8:56

8:56 Your father Abraham was overjoyed ⁹  to see my day, and he saw it and was glad.” ¹⁰ 

John 11:3

11:3 So the sisters sent a message ¹¹  to Jesus, ¹²  “Lord, look, the one you love is sick.”

John 16:29

16:29 His disciples said, “Look, now you are speaking plainly ¹³  and not in obscure figures of speech! ¹⁴ 

John 19:5

19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. ¹⁵  Pilate ¹⁶  said to them, “Look, here is the man!” ¹⁷ 

John 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ¹⁸  the disciple took her into his own home.

John 20:14

20:14 When she had said this, she turned around and saw Jesus standing there, ¹⁹  but she did not know that it was Jesus.

[1:47]  ¹ tn Grk “said about him.”

[1:47]  ² tn Or “treachery.”

[7:19]  ³ tn Or “accomplishes”; Grk “does.”

[7:19]  ⁴ tn Grk “seek.”

[8:50]  ⁵ tn Grk “I am not seeking.”

[8:50]  ⁶ tn Grk “my glory.”

[8:50]  ⁷ tn Grk “who seeks.”

[8:50]  ⁸ tn Or “will be the judge.”

[8:56]  ⁷ tn Or “rejoiced greatly.”

[8:56]  ⁸ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[11:3]  ⁹ tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ¹⁰ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[16:29]  ¹¹ tn Or “openly.”

[16:29]  ¹² tn Or “not in parables.” or “not in metaphors.”

[19:5]  ¹³ sn See the note on the purple robe in 19:2.

[19:5]  ¹⁴ tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.

[19:5]  ¹⁵ sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.

[19:27]  ¹⁵ tn Grk “from that very hour.”

[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.