John 6:14

6:14 Now when the people saw the miraculous sign that Jesus ¹  performed, they began to say to one another, “This is certainly the Prophet ²  who is to come into the world.” ³ 

John 7:31

7:31 Yet many of the crowd ⁴  believed in him and said, “Whenever the Christ ⁵  comes, he won’t perform more miraculous signs than this man did, will he?” ⁶ 

John 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ⁷  him.) ⁸  Jesus bent down and wrote on the ground with his finger. ⁹ 

John 8:22

8:22 So the Jewish leaders ¹⁰  began to say, ¹¹  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

John 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ¹²  “What I have told you from the beginning.

John 9:8

9:8 Then the neighbors and the people who had seen him previously ¹³  as a beggar began saying, ¹⁴  “Is this not the man ¹⁵  who used to sit and beg?”

John 10:41

10:41 Many ¹⁶  came to him and began to say, “John ¹⁷  performed ¹⁸  no miraculous sign, but everything John said about this man ¹⁹  was true!”

John 11:47

11:47 So the chief priests and the Pharisees ²⁰  called the council ²¹  together and said, “What are we doing? For this man is performing many miraculous signs.

John 11:56

11:56 Thus they were looking for Jesus, ²²  and saying to one another as they stood in the temple courts, ²³  “What do you think? That he won’t come to the feast?”

John 12:29

12:29 The crowd that stood there and heard the voice ²⁴  said that it had thundered. Others said that an angel had spoken to him. ²⁵ 

[6:14]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ² 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]  ³ sn An allusion to Deut 18:15.

[7:31]  ⁴ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  ⁶ 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 it is “will he?”).

[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]).

[8:22]  ¹⁰ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ¹¹ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:25]  ¹³ tn Grk “Jesus said to them.”

[9:8]  ¹⁶ tn Or “formerly.”

[9:8]  ¹⁷ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ¹⁸ tn Grk “the one.”

[10:41]  ¹⁹ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ²⁰ sn John refers to John the Baptist.

[10:41]  ²¹ tn Grk “did.”

[10:41]  ²² tn Grk “this one.”

[11:47]  ²² 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]  ²³ 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.

[11:56]  ²⁵ tn Grk “they were seeking Jesus.”

[11:56]  ²⁶ tn Grk “in the temple.”

[12:29]  ²⁸ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ²⁹ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.