John 2:10

2:10 and said to him, “Everyone ¹  serves the good wine first, and then the cheaper ²  wine when the guests ³  are drunk. You have kept the good wine until now!”

John 3:27

3:27 John replied, ⁴  “No one can receive anything unless it has been given to him from heaven.

John 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ⁵  can he?” ⁶ 

John 5:9

5:9 Immediately the man was healed, ⁷  and he picked up his mat ⁸  and started walking. (Now that day was a Sabbath.) ⁹ 

John 6:14

6:14 Now when the people saw the miraculous sign that Jesus ¹⁰  performed, they began to say to one another, “This is certainly the Prophet ¹¹  who is to come into the world.” ¹² 

John 7:22

7:22 However, because Moses gave you the practice of circumcision ¹³  (not that it came from Moses, but from the forefathers), you circumcise a male child ¹⁴  on the Sabbath.

John 7:51

7:51 “Our law doesn’t condemn ¹⁵  a man unless it first hears from him and learns ¹⁶  what he is doing, does it?” ¹⁷ 

John 8:40

8:40 But now you are trying ¹⁸  to kill me, a man who has told you ¹⁹  the truth I heard from God. Abraham did not do this! ²⁰ 

John 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ²¹  and said to him, “Do you believe in the Son of Man?” ²² 

John 10:33

10:33 The Jewish leaders ²³  replied, ²⁴  “We are not going to stone you for a good deed ²⁵  but for blasphemy, ²⁶  because ²⁷  you, a man, are claiming to be God.” ²⁸ 

John 11:47

11:47 So the chief priests and the Pharisees ²⁹  called the council ³⁰  together and said, “What are we doing? For this man is performing many miraculous signs.

John 11:50

11:50 You do not realize ³¹  that it is more to your advantage to have one man ³²  die for the people than for the whole nation to perish.” ³³ 

John 13:31

The Prediction of Peter’s Denial

13:31 When ³⁴  Judas ³⁵  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him.

John 19:5

19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. ³⁶  Pilate ³⁷  said to them, “Look, here is the man!” ³⁸ 

[2:10]  ¹ tn Grk “every man” (in a generic sense).

[2:10]  ² tn Or “poorer.”

[2:10]  ³ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[3:27]  ⁴ tn Grk “answered and said.”

[4:29]  ⁷ tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ⁸ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[5:9]  ¹⁰ tn Grk “became well.”

[5:9]  ¹¹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ¹² tn Grk “Now it was Sabbath on that day.”

[6:14]  ¹³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ¹⁴ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ¹⁵ sn An allusion to Deut 18:15.

[7:22]  ¹⁶ tn Grk “gave you circumcision.”

[7:22]  ¹⁷ tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[7:51]  ¹⁹ tn Grk “judge.”

[7:51]  ²⁰ tn Grk “knows.”

[7:51]  ²¹ 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 “does it?”).

[8:40]  ²² tn Grk “seeking.”

[8:40]  ²³ tn Grk “has spoken to you.”

[8:40]  ²⁴ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[9:35]  ²⁵ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ²⁶ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[10:33]  ²⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ²⁹ tn Grk “answered him.”

[10:33]  ³⁰ tn Or “good work.”

[10:33]  ³¹ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ³² tn Grk “and because.”

[10:33]  ³³ tn Grk “you, a man, make yourself to be God.”

[11:47]  ³¹ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ³² tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:50]  ³⁴ tn Or “you are not considering.”

[11:50]  ³⁵ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ³⁶ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[13:31]  ³⁷ tn Grk “Then when.”

[13:31]  ³⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[19:5]  ⁴⁰ sn See the note on the purple robe in 19:2.

[19:5]  ⁴¹ tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.

[19:5]  ⁴² 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.