John 2:15

2:15 So he made a whip of cords ¹  and drove them all out of the temple courts, ²  with the sheep and the oxen. He scattered the coins of the money changers ³  and overturned their tables.

John 3:8

3:8 The wind ⁴  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ⁵ 

John 3:16

3:16 For this is the way ⁶  God loved the world: He gave his one and only ⁷  Son, so that everyone who believes in him will not perish ⁸  but have eternal life. ⁹ 

John 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹⁰  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

John 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ¹¹  “He told me everything I ever did.”

John 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ¹²  at the feast ¹³  (for they themselves had gone to the feast). ¹⁴ 

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 5:23

5:23 so that all people ¹⁵  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

John 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ¹⁶  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ¹⁷  at the last day.” ¹⁸ 

John 13:10

13:10 Jesus replied, ¹⁹  “The one who has bathed needs only to wash his feet, ²⁰  but is completely ²¹  clean. ²²  And you disciples ²³  are clean, but not every one of you.”

John 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ²⁴  ‘The one who eats my bread ²⁵  has turned against me.’ ²⁶ 

John 15:15

15:15 I no longer call you slaves, ²⁷  because the slave does not understand ²⁸  what his master is doing. But I have called you friends, because I have revealed to you everything ²⁹  I heard ³⁰  from my Father.

John 16:13

16:13 But when he, ³¹  the Spirit of truth, comes, he will guide ³²  you into all truth. ³³  For he will not speak on his own authority, ³⁴  but will speak whatever he hears, and will tell you ³⁵  what is to come. ³⁶ 

John 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ³⁷  that they will be in us, so that the world will believe that you sent me.

John 18:20

18:20 Jesus replied, ³⁸  “I have spoken publicly to the world. I always taught in the synagogues ³⁹  and in the temple courts, ⁴⁰  where all the Jewish people ⁴¹  assemble together. I ⁴²  have said nothing in secret.

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!”

[2:15]  ¹ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ² tn Grk “the temple.”

[2:15]  ³ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[3:8]  ⁴ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ⁵ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[3:16]  ⁷ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ⁸ tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[3:16]  ⁹ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ¹⁰ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:26]  ¹⁰ tn “River” is not in the Greek text but is supplied for clarity.

[4:39]  ¹³ tn Grk “when she testified.”

[4:45]  ¹⁶ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  ¹⁷ sn See John 2:23-25.

[4:45]  ¹⁸ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[5:23]  ¹⁹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[6:39]  ²² tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ²⁵ tn Or “resurrect him,” or “make him live again.”

[6:40]  ²⁶ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[13:10]  ²⁸ tn Grk “Jesus said to him.”

[13:10]  ²⁹ tn Grk “has no need except to wash his feet.”

[13:10]  ³⁰ tn Or “entirely.”

[13:10]  ³¹ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ³² tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[13:18]  ³¹ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ³² tn Or “The one who shares my food.”

[13:18]  ³³ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[15:15]  ³⁴ tn See the note on the word “slaves” in 4:51.

[15:15]  ³⁵ tn Or “does not know.”

[15:15]  ³⁶ tn Grk “all things.”

[15:15]  ³⁷ tn Or “learned.”

[16:13]  ³⁷ tn Grk “that one.”

[16:13]  ³⁸ tn Or “will lead.”

[16:13]  ³⁹ sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.

[16:13]  ⁴⁰ tn Grk “speak from himself.”

[16:13]  ⁴¹ tn Or will announce to you.”

[16:13]  ⁴² tn Grk “will tell you the things to come.”

[17:21]  ⁴⁰ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[18:20]  ⁴³ tn Grk “Jesus answered him.”

[18:20]  ⁴⁴ sn See the note on synagogue in 6:59.

[18:20]  ⁴⁵ tn Grk “in the temple.”

[18:20]  ⁴⁶ tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.

[18:20]  ⁴⁷ tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:12]  ⁴⁶ tn Grk “sought.”

[19:12]  ⁴⁷ 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]  ⁴⁸ tn Grk “shouted out, saying.”

[19:12]  ⁴⁹ tn Grk “this one.”

[19:12]  ⁵⁰ 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]  ⁵¹ tn Grk “who makes himself out to be a king.”