John 2:3

2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ¹ 

John 4:40

4:40 So when the Samaritans came to him, they began asking ²  him to stay with them. ³  He stayed there two days,

John 4:48

4:48 So Jesus said to him, “Unless you people ⁴  see signs and wonders you will never believe!” ⁵ 

John 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

John 7:33

7:33 Then Jesus said, “I will be with you for only a little while longer, ⁶  and then ⁷  I am going to the one who sent me.

John 8:57

8:57 Then the Judeans ⁸  replied, ⁹  “You are not yet fifty years old! ¹⁰  Have ¹¹  you seen Abraham?”

John 11:3

11:3 So the sisters sent a message ¹²  to Jesus, ¹³  “Lord, look, the one you love is sick.”

John 11:15

11:15 and I am glad ¹⁴  for your sake that I was not there, so that you may believe. ¹⁵  But let us go to him.”

John 11:19

11:19 so many of the Jewish people of the region ¹⁶  had come to Martha and Mary to console them ¹⁷  over the loss of their brother.) ¹⁸ 

John 11:21

11:21 Martha ¹⁹  said to Jesus, “Lord, if you had been here, my brother would not have died.

John 11:46

11:46 But some of them went to the Pharisees ²⁰  and reported to them ²¹  what Jesus had done.

John 13:6

13:6 Then he came to Simon Peter. Peter ²²  said to him, “Lord, are you going to wash ²³  my feet?”

John 16:5

16:5 But now I am going to the one who sent me, ²⁴  and not one of you is asking me, ‘Where are you going?’ ²⁵ 

John 18:13

18:13 They ²⁶  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ²⁷ 

John 18:29

18:29 So Pilate came outside to them and said, “What accusation ²⁸  do you bring against this man?” ²⁹ 

John 19:3

19:3 They ³⁰  came up to him again and again ³¹  and said, “Hail, king of the Jews!” ³²  And they struck him repeatedly ³³  in the face.

John 20:11

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

[2:3]  ¹ tn The word “left” is not in the Greek text but is implied.

[4:40]  ² tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ³ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[4:48]  ³ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ⁴ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[7:33]  ⁴ tn Grk “Yet a little I am with you.”

[7:33]  ⁵ tn The word “then” is not in the Greek text, but is implied.

[8:57]  ⁵ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ⁶ tn Grk “said to him.”

[8:57]  ⁷ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ⁸ tn Grk “And have.”

[11:3]  ⁶ 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]  ⁷ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:15]  ⁷ tn Grk “and I rejoice.”

[11:15]  ⁸ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:19]  ⁸ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ⁹ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ¹⁰ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:21]  ⁹ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[11:46]  ¹⁰ sn See the note on Pharisees in 1:24.

[11:46]  ¹¹ tn Grk “told them.”

[13:6]  ¹¹ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ¹² tn Grk “do you wash” or “are you washing.”

[16:5]  ¹² sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.

[16:5]  ¹³ sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.

[18:13]  ¹³ tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ¹⁴ sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.

[18:29]  ¹⁴ tn Or “charge.”

[18:29]  ¹⁵ 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.

[19:3]  ¹⁵ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ¹⁶ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ¹⁷ tn Or “Long live the King of the Jews!”

[19:3]  ¹⁸ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).