John 12:31

12:31 Now is the judgment of this world; now the ruler of this world ¹  will be driven out. ² 

John 16:11

16:11 and concerning judgment, ³  because ⁴  the ruler of this world ⁵  has been condemned. ⁶ 

John 8:23

8:23 Jesus replied, ⁷  “You people ⁸  are from below; I am from above. You people are from this world; I am not from this world.

John 4:13

4:13 Jesus replied, ⁹  “Everyone who drinks some of this water will be thirsty ¹⁰  again.

John 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ¹¹  and did not accompany him ¹²  any longer.

John 18:29

18:29 So Pilate came outside to them and said, “What accusation ¹³  do you bring against this man?” ¹⁴ 

John 6:61

6:61 When Jesus was aware ¹⁵  that his disciples were complaining ¹⁶  about this, he said to them, “Does this cause you to be offended? ¹⁷ 

John 9:31

9:31 We know that God doesn’t listen to ¹⁸  sinners, but if anyone is devout ¹⁹  and does his will, God ²⁰  listens to ²¹  him. ²² 

John 10:41

10:41 Many ²³  came to him and began to say, “John ²⁴  performed ²⁵  no miraculous sign, but everything John said about this man ²⁶  was true!”

John 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ²⁷  handed over ²⁸  to the Jewish authorities. ²⁹  But as it is, ³⁰  my kingdom is not from here.”

John 11:9

11:9 Jesus replied, ³¹  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ³²  because he sees the light of this world. ³³ 

John 16:19

16:19 Jesus could see ³⁴  that they wanted to ask him about these things, ³⁵  so ³⁶  he said to them, “Are you asking ³⁷  each other about this – that I said, ‘In a little while you ³⁸  will not see me; again after a little while, you ³⁹  will see me’?

John 18:17

18:17 The girl ⁴⁰  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ⁴¹  He replied, ⁴²  “I am not.”

John 19:12

19:12 From this point on, Pilate tried ⁴³  to release him. But the Jewish leaders ⁴⁴  shouted out, ⁴⁵  “If you release this man, ⁴⁶  you are no friend of Caesar! ⁴⁷  Everyone who claims to be a king ⁴⁸  opposes Caesar!”

John 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ⁴⁹  that I will give for the life of the world is my flesh.”

John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ⁵⁰  had come to depart ⁵¹  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ⁵² 

[12:31]  ¹ sn The ruler of this world is a reference to Satan.

[12:31]  ² tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[16:11]  ³ sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

[16:11]  ⁴ tn Or “that.”

[16:11]  ⁵ sn The ruler of this world is a reference to Satan.

[16:11]  ⁶ tn Or “judged.”

[8:23]  ⁵ tn Grk “And he said to them.”

[8:23]  ⁶ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[4:13]  ⁷ tn Grk “answered and said to her.”

[4:13]  ⁸ tn Grk “will thirst.”

[6:66]  ⁹ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ¹⁰ tn Grk “were not walking with him.”

[18:29]  ¹¹ tn Or “charge.”

[18:29]  ¹² sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.

[6:61]  ¹³ tn Grk “When Jesus knew within himself.”

[6:61]  ¹⁴ tn Or “were grumbling.”

[6:61]  ¹⁵ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[9:31]  ¹⁵ tn Grk “God does not hear.”

[9:31]  ¹⁶ tn Or “godly.”

[9:31]  ¹⁷ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ¹⁸ tn Or “hears.”

[9:31]  ¹⁹ tn Grk “this one.”

[10:41]  ¹⁷ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ¹⁸ sn John refers to John the Baptist.

[10:41]  ¹⁹ tn Grk “did.”

[10:41]  ²⁰ tn Grk “this one.”

[18:36]  ¹⁹ tn Grk “so that I may not be.”

[18:36]  ²⁰ tn Or “delivered over.”

[18:36]  ²¹ tn Or “the Jewish leaders”; 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. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ²² tn Grk “now.”

[11:9]  ²¹ tn Grk “Jesus answered.”

[11:9]  ²² tn Or “he does not trip.”

[11:9]  ²³ sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).

[16:19]  ²³ tn Grk “knew.”

[16:19]  ²⁴ 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]  ²⁵ 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]  ²⁶ tn Grk “inquiring” or “seeking.”

[16:19]  ²⁷ tn Grk “A little while, and you.”

[16:19]  ²⁸ tn Grk “and again a little while, and you.”

[18:17]  ²⁵ tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ²⁶ 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 you?”).

[18:17]  ²⁷ tn Grk “He said.”

[19:12]  ²⁷ tn Grk “sought.”

[19:12]  ²⁸ 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]  ²⁹ tn Grk “shouted out, saying.”

[19:12]  ³⁰ tn Grk “this one.”

[19:12]  ³¹ 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]  ³² tn Grk “who makes himself out to be a king.”

[6:51]  ²⁹ tn Grk “And the bread.”

[13:1]  ³¹ tn Grk “his hour.”

[13:1]  ³² tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ³³ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).