Yohanes 1:15

1:15 John ¹  testified ²  about him and shouted out, ³  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ⁴  because he existed before me.’”

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁵  the Son will not see life, but God’s wrath ⁶  remains ⁷  on him.

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁸  but the water that I will give him will become in him a fountain ⁹  of water springing up ¹⁰  to eternal life.”

Yohanes 5:24

5:24 “I tell you the solemn truth, ¹¹  the one who hears ¹²  my message ¹³  and believes the one who sent me has eternal life and will not be condemned, ¹⁴  but has crossed over from death to life.

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ¹⁵  Everyone who hears and learns from the Father ¹⁶  comes to me.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹⁷  “I am the light of the world. ¹⁸  The one who follows me will never ¹⁹  walk in darkness, but will have the light of life.”

Yohanes 9:16-17

9:16 Then some of the Pharisees began to say, ²⁰  “This man is not from God, because he does not observe ²¹  the Sabbath.” ²²  But others said, “How can a man who is a sinner perform ²³  such miraculous signs?” Thus there was a division ²⁴  among them. 9:17 So again they asked the man who used to be blind, ²⁵  “What do you say about him, since he caused you to see?” ²⁶  “He is a prophet,” the man replied. ²⁷ 

Yohanes 14:12

14:12 I tell you the solemn truth, ²⁸  the person who believes in me will perform ²⁹  the miraculous deeds ³⁰  that I am doing, ³¹  and will perform ³²  greater deeds ³³  than these, because I am going to the Father.

Yohanes 20:17

20:17 Jesus replied, ³⁴  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ³⁵  and locked the doors ³⁶  of the place ³⁷  because they were afraid of the Jewish leaders. ³⁸  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 21:2

21:2 Simon Peter, Thomas ³⁹  (called Didymus), ⁴⁰  Nathanael ⁴¹  (who was from Cana ⁴²  in Galilee), the sons ⁴³  of Zebedee, ⁴⁴  and two other disciples ⁴⁵  of his were together.

[1:15]  ¹ sn John refers to John the Baptist.

[1:15]  ² tn Or “bore witness.”

[1:15]  ³ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ⁴ tn Or “has a higher rank than I.”

[3:36]  ⁵ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁶ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁷ tn Or “resides.”

[4:14]  ⁸ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁹ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ¹⁰ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[5:24]  ¹¹ tn Grk “Truly, truly, I say to you.”

[5:24]  ¹² tn Or “obeys.”

[5:24]  ¹³ tn Or “word.”

[5:24]  ¹⁴ tn Grk “and does not come into judgment.”

[6:45]  ¹⁵ sn A quotation from Isa 54:13.

[6:45]  ¹⁶ tn Or “listens to the Father and learns.”

[8:12]  ¹⁷ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹⁸ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ¹⁹ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[9:16]  ²⁰ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ²¹ tn Grk “he does not keep.”

[9:16]  ²² sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ²³ tn Grk “do.”

[9:16]  ²⁴ tn Or “So there was discord.”

[9:17]  ²⁵ tn Grk “the blind man.”

[9:17]  ²⁶ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ²⁷ tn Grk “And he said, ‘He is a prophet.’”

[9:17]  sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”

[14:12]  ²⁸ tn Grk “Truly, truly, I say to you.”

[14:12]  ²⁹ tn Or “will do.”

[14:12]  ³⁰ tn Grk “the works.”

[14:12]  ³¹ tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ³² tn Or “will do.”

[14:12]  ³³ tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[20:17]  ³⁴ tn Grk “Jesus said to her.”

[20:19]  ³⁵ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ³⁶ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ³⁷ tn Grk “where they were.”

[20:19]  ³⁸ 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.

[21:2]  ³⁹ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴⁰ sn Didymus means “the twin” in Greek.

[21:2]  ⁴¹ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴² map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ⁴³ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ⁴⁴ sn The sons of Zebedee were James and John.

[21:2]  ⁴⁵ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.