Yohanes 3:23

3:23 John ¹  was also baptizing at Aenon near Salim, ²  because water was plentiful there, and people were coming ³  to him ⁴  and being baptized.

Yohanes 3:31

3:31 The one who comes from above is superior to all. ⁵  The one who is from the earth belongs to the earth and speaks about earthly things. ⁶  The one who comes from heaven ⁷  is superior to all. ⁸ 

Yohanes 4:11

4:11 “Sir,” ⁹  the woman ¹⁰  said to him, “you have no bucket and the well ¹¹  is deep; where then do you get this ¹²  living water? ¹³ 

Yohanes 4:20

4:20 Our fathers worshiped on this mountain, ¹⁴  and you people ¹⁵  say that the place where people must worship is in Jerusalem.” ¹⁶ 

Yohanes 4:23

4:23 But a time ¹⁷  is coming – and now is here ¹⁸  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹⁹  such people to be ²⁰  his worshipers. ²¹ 

Yohanes 4:36

4:36 The one who reaps receives pay ²²  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.

Yohanes 5:29

5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ²³ 

Yohanes 6:2

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

Yohanes 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ²⁴  The words that I have spoken to you are spirit and are life. ²⁵ 

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ²⁶  Jesus traveled throughout Galilee. ²⁷  He ²⁸  stayed out of Judea ²⁹  because the Jewish leaders ³⁰  wanted ³¹  to kill him.

Yohanes 7:18

7:18 The person who speaks on his own authority ³²  desires ³³  to receive honor ³⁴  for himself; the one who desires ³⁵  the honor ³⁶  of the one who sent him is a man of integrity, ³⁷  and there is no unrighteousness in him.

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ³⁸  him.) ³⁹  Jesus bent down and wrote on the ground with his finger. ⁴⁰ 

Yohanes 8:38

8:38 I am telling you the things I have seen while with the ⁴¹  Father; ⁴²  as for you, ⁴³  practice the things you have heard from the ⁴⁴  Father!”

Yohanes 9:9

9:9 Some people said, ⁴⁵  “This is the man!” ⁴⁶  while others said, “No, but he looks like him.” ⁴⁷  The man himself ⁴⁸  kept insisting, “I am the one!” ⁴⁹ 

Yohanes 11:28

11:28 And when she had said this, Martha ⁵⁰  went and called her sister Mary, saying privately, ⁵¹  “The Teacher is here and is asking for you.” ⁵² 

Yohanes 11:42

11:42 I knew that you always listen to me, ⁵³  but I said this ⁵⁴  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ⁵⁵ 

Yohanes 12:25

12:25 The one who loves his life ⁵⁶  destroys ⁵⁷  it, and the one who hates his life in this world guards ⁵⁸  it for eternal life.

Yohanes 12:34

12:34 Then the crowd responded, ⁵⁹  “We have heard from the law that the Christ ⁶⁰  will remain forever. ⁶¹  How ⁶²  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 13:3

13:3 Because Jesus ⁶³  knew that the Father had handed all things over to him, ⁶⁴  and that he had come from God and was going back to God,

Yohanes 15:2

15:2 He takes away ⁶⁵  every branch that does not bear ⁶⁶  fruit in me. He ⁶⁷  prunes ⁶⁸  every branch that bears ⁶⁹  fruit so that it will bear more fruit.

Yohanes 16:22

16:22 So also you have sorrow ⁷⁰  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁷¹ 

Yohanes 18:18

18:18 (Now the slaves ⁷²  and the guards ⁷³  were standing around a charcoal fire they had made, warming themselves because it was cold. ⁷⁴  Peter also was standing with them, warming himself.) ⁷⁵ 

[3:23]  ¹ sn John refers to John the Baptist.

[3:23]  ² tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ³ tn Or “people were continually coming.”

[3:23]  ⁴ tn The words “to him” are not in the Greek text, but are implied.

[3:31]  ⁵ tn Or “is above all.”

[3:31]  ⁶ tn Grk “speaks from the earth.”

[3:31]  ⁷ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ⁸ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[3:31]  tn Or “is above all.”

[4:11]  ⁹ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ¹⁰ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ¹¹ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ¹² tn The anaphoric article has been translated “this.”

[4:11]  ¹³ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:20]  ¹⁴ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ¹⁵ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ¹⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:23]  ¹⁷ tn Grk “an hour.”

[4:23]  ¹⁸ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹⁹ sn See also John 4:27.

[4:23]  ²⁰ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ²¹ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[4:36]  ²² tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[5:29]  ²³ tn Or “a resurrection resulting in judgment.”

[6:63]  ²⁴ tn Grk “the flesh counts for nothing.”

[6:63]  ²⁵ tn Or “are spirit-giving and life-producing.”

[7:1]  ²⁶ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ²⁷ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ²⁸ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ²⁹ tn Grk “he did not want to travel around in Judea.”

[7:1]  ³⁰ 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ³¹ tn Grk “were seeking.”

[7:18]  ³² tn Grk “who speaks from himself.”

[7:18]  ³³ tn Or “seeks.”

[7:18]  ³⁴ tn Or “praise”; Grk “glory.”

[7:18]  ³⁵ tn Or “seeks.”

[7:18]  ³⁶ tn Or “praise”; Grk “glory.”

[7:18]  ³⁷ tn Or “is truthful”; Grk “is true.”

[8:6]  ³⁸ tn Grk “so that they could accuse.”

[8:6]  ³⁹ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ⁴⁰ 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]).

[8:38]  ⁴¹ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ⁴² tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ⁴³ tn Grk “and you.”

[8:38]  ⁴⁴ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[9:9]  ⁴⁵ tn Grk “Others were saying.”

[9:9]  ⁴⁶ tn Grk “This is the one.”

[9:9]  ⁴⁷ tn Grk “No, but he is like him.”

[9:9]  ⁴⁸ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ⁴⁹ tn Grk “I am he.”

[11:28]  ⁵⁰ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ⁵¹ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ⁵² tn Grk “is calling you.”

[11:42]  ⁵³ tn Grk “that you always hear me.”

[11:42]  ⁵⁴ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:17]  ⁵⁵ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:25]  ⁵⁶ tn Or “soul.”

[12:25]  ⁵⁷ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ⁵⁸ tn Or “keeps.”

[12:34]  ⁵⁹ tn Grk “Then the crowd answered him.”

[12:34]  ⁶⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ⁶¹ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ⁶² tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:3]  ⁶³ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁶⁴ tn Grk “had given all things into his hands.”

[15:2]  ⁶⁵ tn Or “He cuts off.”

[15:2]  sn The Greek verb αἴρω (airw) can mean “lift up” as well as “take away,” and it is sometimes argued that here it is a reference to the gardener “lifting up” (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of “lift up” in 8:59 and 5:8-12, but in the sense of “remove” it is found in 11:39, 11:48, 16:22, and 17:15. In context (theological presuppositions aside for the moment) the meaning “remove” does seem more natural and less forced (particularly in light of v. 6, where worthless branches are described as being “thrown out” – an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2) and thrown out (v. 6) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28-29. This leaves two basic ways of understanding Jesus’ statements about removal of branches in 15:2 and 15:6: (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ “through fire” (cf. 1 Cor 3:11-15). In this case the “removal” of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus’ difficult teaching in 6:66), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1-8). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18, 5:24, 5:29. The first reference (3:18) is especially important because it occurs in the context of 3:16-21, the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10, “And the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb μένω (menw) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship (John 6:56, 8:31, 8:35, 14:10). The prototypical branch who has not remained is Judas, who departed in 13:30. He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18-19 the “antichrists” fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.

[15:2]  ⁶⁶ tn Or “does not yield.”

[15:2]  ⁶⁷ tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ⁶⁸ tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ⁶⁹ tn Or “that yields.”

[16:22]  ⁷⁰ tn Or “distress.”

[16:22]  ⁷¹ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[18:18]  ⁷² tn See the note on the word “slaves” in 4:51.

[18:18]  ⁷³ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ⁷⁴ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ⁷⁵ sn This is a parenthetical note by the author.