John 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ¹  and the saying ²  that Jesus had spoken.

John 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ³  the well. It was about noon. ⁴ 

John 6:5

6:5 Then Jesus, when he looked up ⁵  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

John 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ⁶  him.) ⁷  Jesus bent down and wrote on the ground with his finger. ⁸ 

John 9:17

9:17 So again they asked the man who used to be blind, ⁹  “What do you say about him, since he caused you to see?” ¹⁰  “He is a prophet,” the man replied. ¹¹ 

John 11:47

11:47 So the chief priests and the Pharisees ¹²  called the council ¹³  together and said, “What are we doing? For this man is performing many miraculous signs.

John 12:38

12:38 so that the word ¹⁴  of Isaiah the prophet would be fulfilled. He said, ¹⁵  “Lord, who has believed our message, and to whom has the arm of the Lord ¹⁶  been revealed?” ¹⁷ 

John 14:3

14:3 And if I go and make ready ¹⁸  a place for you, I will come again and take you ¹⁹  to be with me, ²⁰  so that where I am you may be too.

John 18:39

18:39 But it is your custom that I release one prisoner ²¹  for you at the Passover. ²²  So do you want me to release for you the king of the Jews?”

John 19:10

19:10 So Pilate said, ²³  “Do you refuse to speak to me? Don’t you know I have the authority ²⁴  to release you, and to crucify you?” ²⁵ 

[2:22]  ¹ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ² tn Or “statement”; Grk “word.”

[4:6]  ³ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ⁴ tn Grk “the sixth hour.”

[6:5]  ⁵ tn Grk “when he lifted up his eyes” (an idiom).

[8:6]  ⁷ tn Grk “so that they could accuse.”

[8:6]  ⁸ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ⁹ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[9:17]  ⁹ tn Grk “the blind man.”

[9:17]  ¹⁰ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ¹¹ tn Grk “And he said, ‘He is a prophet.’”

[11:47]  ¹¹ 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]  ¹² 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.

[12:38]  ¹³ tn Or “message.”

[12:38]  ¹⁴ tn Grk “who said.”

[12:38]  ¹⁵ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ¹⁶ sn A quotation from Isa 53:1.

[14:3]  ¹⁵ tn Or “prepare.”

[14:3]  ¹⁶ tn Or “bring you.”

[14:3]  ¹⁷ tn Grk “to myself.”

[18:39]  ¹⁷ tn The word “prisoner” is not in the Greek text but is implied.

[18:39]  ¹⁸ sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.

[19:10]  ¹⁹ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ²⁰ tn Or “the power.”

[19:10]  ²¹ tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.