John 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ¹  lest anything worse happen to you.”

John 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ²  and came to Capernaum ³  looking for Jesus.

John 8:37

8:37 I know that you are Abraham’s descendants. ⁴  But you want ⁵  to kill me, because my teaching ⁶  makes no progress among you. ⁷ 

John 9:27

9:27 He answered, ⁸  “I told you already and you didn’t listen. ⁹  Why do you want to hear it ¹⁰  again? You people ¹¹  don’t want to become his disciples too, do you?”

John 19:14

19:14 (Now it was the day of preparation ¹²  for the Passover, about noon. ¹³ ) ¹⁴  Pilate ¹⁵  said to the Jewish leaders, ¹⁶  “Look, here is your king!”

John 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ¹⁷  look, here is your son!”

[5:14]  ¹ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[6:24]  ² tn Or “embarked in the boats.”

[6:24]  ³ map For location see Map1 D2; Map2 C3; Map3 B2.

[8:37]  ³ tn Grk “seed” (an idiom).

[8:37]  ⁴ tn Grk “you are seeking.”

[8:37]  ⁵ tn Grk “my word.”

[8:37]  ⁶ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[9:27]  ⁴ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ⁵ tn Grk “you did not hear.”

[9:27]  ⁶ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ⁷ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[19:14]  ⁵ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ⁶ tn Grk “about the sixth hour.”

[19:14]  ⁷ sn This is a parenthetical note by the author.

[19:14]  ⁸ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ⁹ 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.

[19:26]  ⁶ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.