John 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

John 6:66

Peter’s Confession

6:66 After this many of his disciples quit following him ¹  and did not accompany him ²  any longer.

John 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ³  for Judas, ⁴  one of the twelve, was going to betray him.) ⁵ 

John 7:25

Questions About Jesus’ Identity

7:25 Then some of the residents of Jerusalem ⁶  began to say, “Isn’t this the man ⁷  they are trying ⁸  to kill?

John 7:40

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ⁹  began to say, “This really ¹⁰  is the Prophet!” ¹¹ 

John 10:5

10:5 They will never follow a stranger, ¹²  but will run away from him, because they do not recognize ¹³  the stranger’s voice.” ¹⁴ 

John 10:7

10:7 So Jesus said to them again, “I tell you the solemn truth, ¹⁵  I am the door for the sheep. ¹⁶ 

John 11:19

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

John 12:4

12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) ²⁰  said,

John 15:13

15:13 No one has greater love than this – that one lays down his life ²¹  for his friends.

John 17:20

Jesus Prays for Believers Everywhere

17:20 “I am not praying ²²  only on their behalf, but also on behalf of those who believe ²³  in me through their testimony, ²⁴ 

John 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ²⁵  with their commanding officer ²⁶  and the officers of the Jewish leaders ²⁷  arrested ²⁸  Jesus and tied him up. ²⁹ 

John 18:19

Jesus Questioned by Annas

18:19 While this was happening, ³⁰  the high priest questioned Jesus about his disciples and about his teaching. ³¹ 

John 19:3

19:3 They ³²  came up to him again and again ³³  and said, “Hail, king of the Jews!” ³⁴  And they struck him repeatedly ³⁵  in the face.

John 19:34

19:34 But one of the soldiers pierced ³⁶  his side with a spear, and blood and water ³⁷  flowed out immediately.

John 19:42

19:42 And so, because it was the Jewish day of preparation ³⁸  and the tomb was nearby, ³⁹  they placed Jesus’ body there.

John 20:24

The Response of Thomas

20:24 Now Thomas (called Didymus), ⁴⁰  one of the twelve, was not with them when Jesus came.

[6:66]  ¹ tn Grk “many of his disciples went back to what lay behind.”

[6:66]  ² tn Grk “were not walking with him.”

[6:71]  ¹ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ² tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ³ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[7:25]  ¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:25]  ² tn Grk “Is it not this one.”

[7:25]  ³ tn Grk “seeking.”

[7:40]  ¹ tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ² tn Or “truly.”

[7:40]  ³ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[10:5]  ¹ tn Or “someone whom they do not know.”

[10:5]  ² tn Grk “know.”

[10:5]  ³ tn Or “the voice of someone they do not know.”

[10:7]  ¹ tn Grk “Truly, truly, I say to you.”

[10:7]  ² tn Or “I am the sheep’s door.”

[11:19]  ¹ 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]  ² tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ³ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[12:4]  ¹ sn This is a parenthetical note by the author.

[15:13]  ¹ tn Or “one dies willingly.”

[17:20]  ¹ tn Or “I do not pray.”

[17:20]  ² tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ³ tn Grk “their word.”

[18:12]  ¹ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ² tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ³ 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 leaders, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ⁴ tn Or “seized.”

[18:12]  ⁵ tn Or “bound him.”

[18:19]  ¹ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ² sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[19:3]  ¹ 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]  ² tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

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

[19:3]  ⁴ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[19:34]  ¹ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ² sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[19:42]  ¹ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[19:42]  ² sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.

[20:24]  ¹ sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.