Yohanes 1:49

1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ¹  of Israel!” ² 

Yohanes 1:21

1:21 So they asked him, “Then who are you? ³  Are you Elijah?” He said, “I am not!” ⁴  “Are you the Prophet?” ⁵  He answered, “No!”

Yohanes 9:34

9:34 They replied, ⁶  “You were born completely in sinfulness, ⁷  and yet you presume to teach us?” ⁸  So they threw him out.

Yohanes 4:19

4:19 The woman said to him, “Sir, I see ⁹  that you are a prophet.

Yohanes 6:69

6:69 We ¹⁰  have come to believe and to know ¹¹  that you are the Holy One of God!” ¹² 

Yohanes 1:42

1:42 Andrew brought Simon ¹³  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ¹⁴  You will be called Cephas” (which is translated Peter). ¹⁵ 

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁶  that they will be in us, so that the world will believe that you sent me.

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ¹⁷  so that the world will know that you sent me, and you have loved them just as you have loved me.

Yohanes 3:10

3:10 Jesus answered, ¹⁸  “Are you the teacher of Israel and yet you don’t understand these things? ¹⁹ 

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 8:5

8:5 In the law Moses commanded us to stone to death ²⁰  such women. ²¹  What then do you say?”

Yohanes 8:13

8:13 So the Pharisees ²²  objected, ²³  “You testify about yourself; your testimony is not true!” ²⁴ 

Yohanes 9:28

9:28 They ²⁵  heaped insults ²⁶  on him, saying, ²⁷  “You are his disciple! ²⁸  We are disciples of Moses!

Yohanes 13:6

13:6 Then he came to Simon Peter. Peter ²⁹  said to him, “Lord, are you going to wash ³⁰  my feet?”

Yohanes 18:34

18:34 Jesus replied, ³¹  “Are you saying this on your own initiative, ³²  or have others told you about me?”

Yohanes 1:25

1:25 So they asked John, ³³  “Why then are you baptizing if you are not the Christ, ³⁴  nor Elijah, nor the Prophet?”

Yohanes 2:10

2:10 and said to him, “Everyone ³⁵  serves the good wine first, and then the cheaper ³⁶  wine when the guests ³⁷  are drunk. You have kept the good wine until now!”

Yohanes 2:20

2:20 Then the Jewish leaders ³⁸  said to him, “This temple has been under construction ³⁹  for forty-six years, ⁴⁰  and are you going to raise it up in three days?”

Yohanes 7:52

7:52 They replied, ⁴¹  “You aren’t from Galilee too, are you? ⁴²  Investigate carefully and you will see that no prophet ⁴³  comes from Galilee!”

Yohanes 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ⁴⁴  “What I have told you from the beginning.

Yohanes 8:33

8:33 “We are descendants ⁴⁵  of Abraham,” they replied, ⁴⁶  “and have never been anyone’s slaves! How can you say, ⁴⁷  ‘You will become free’?”

Yohanes 8:48

8:48 The Judeans ⁴⁸  replied, ⁴⁹  “Aren’t we correct in saying ⁵⁰  that you are a Samaritan and are possessed by a demon?” ⁵¹ 

Yohanes 8:53

8:53 You aren’t greater than our father Abraham who died, are you? ⁵²  And the prophets died too! Who do you claim to be?”

Yohanes 9:17

9:17 So again they asked the man who used to be blind, ⁵³  “What do you say about him, since he caused you to see?” ⁵⁴  “He is a prophet,” the man replied. ⁵⁵ 

Yohanes 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁵⁶  and said to him, “Do you believe in the Son of Man?” ⁵⁷ 

Yohanes 10:33

10:33 The Jewish leaders ⁵⁸  replied, ⁵⁹  “We are not going to stone you for a good deed ⁶⁰  but for blasphemy, ⁶¹  because ⁶²  you, a man, are claiming to be God.” ⁶³ 

Yohanes 11:27

11:27 She replied, ⁶⁴  “Yes, Lord, I believe ⁶⁵  that you are the Christ, ⁶⁶  the Son of God who comes into the world.” ⁶⁷ 

Yohanes 11:42

11:42 I knew that you always listen to me, ⁶⁸  but I said this ⁶⁹  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 13:7

13:7 Jesus replied, ⁷⁰  “You do not understand ⁷¹  what I am doing now, but you will understand ⁷²  after these things.”

Yohanes 17:5

17:5 And now, Father, glorify me at your side ⁷³  with the glory I had with you before the world was created. ⁷⁴ 

Yohanes 17:25

17:25 Righteous Father, even if the world does not know you, I know you, and these men ⁷⁵  know that you sent me.

Yohanes 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ⁷⁶  summoned Jesus, and asked him, “Are you the king of the Jews?” ⁷⁷ 

Yohanes 19:9

19:9 and he went back into the governor’s residence ⁷⁸  and said to Jesus, “Where do you come from?” But Jesus gave him no answer.

Yohanes 21:22

21:22 Jesus replied, ⁷⁹  “If I want him to live ⁸⁰  until I come back, ⁸¹  what concern is that of yours? You follow me!”

Yohanes 18:37

18:37 Then Pilate said, ⁸²  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ⁸³  my voice.”

Yohanes 21:17

21:17 Jesus ⁸⁴  said ⁸⁵  a third time, “Simon, son of John, do you love me?” Peter was distressed ⁸⁶  that Jesus ⁸⁷  asked ⁸⁸  him a third time, “Do you love me?” and said, ⁸⁹  “Lord, you know everything. You know that I love you.” Jesus ⁹⁰  replied, ⁹¹  “Feed my sheep.

Yohanes 1:19

The Testimony of John the Baptist

1:19 Now ⁹²  this was ⁹³  John’s ⁹⁴  testimony ⁹⁵  when the Jewish leaders ⁹⁶  sent ⁹⁷  priests and Levites from Jerusalem ⁹⁸  to ask him, “Who are you?” ⁹⁹ 

Yohanes 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹⁰⁰  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ¹⁰¹  – ask me, a Samaritan woman, for water ¹⁰²  to drink?” (For Jews use nothing in common ¹⁰³  with Samaritans.) ¹⁰⁴ 

Yohanes 4:12

4:12 Surely you’re not greater than our ancestor ¹⁰⁵  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” ¹⁰⁶ 

Yohanes 8:52

8:52 Then ¹⁰⁷  the Judeans ¹⁰⁸  responded, ¹⁰⁹  “Now we know you’re possessed by a demon! ¹¹⁰  Both Abraham and the prophets died, and yet ¹¹¹  you say, ‘If anyone obeys ¹¹²  my teaching, ¹¹³  he will never experience ¹¹⁴  death.’ ¹¹⁵ 

Yohanes 10:24

10:24 The Jewish leaders ¹¹⁶  surrounded him and asked, ¹¹⁷  “How long will you keep us in suspense? ¹¹⁸  If you are the Christ, ¹¹⁹  tell us plainly.” ¹²⁰ 

Yohanes 14:9

14:9 Jesus replied, ¹²¹  “Have I been with you for so long, and you have not known ¹²²  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

Yohanes 17:8

17:8 because I have given them the words you have given me. They ¹²³  accepted ¹²⁴  them ¹²⁵  and really ¹²⁶  understand ¹²⁷  that I came from you, and they believed that you sent me.

Yohanes 18:17

18:17 The girl ¹²⁸  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ¹²⁹  He replied, ¹³⁰  “I am not.”

Yohanes 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ¹³¹  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ¹³²  Peter ¹³³  denied it: “I am not!”

Yohanes 21:12

21:12 “Come, have breakfast,” Jesus said. ¹³⁴  But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord.

Yohanes 21:16

21:16 Jesus ¹³⁵  said ¹³⁶  a second time, “Simon, son of John, do you love me?” He replied, ¹³⁷  “Yes, Lord, you know I love you.” Jesus ¹³⁸  told him, “Shepherd my sheep.”

Yohanes 3:2

3:2 came to Jesus ¹³⁹  at night ¹⁴⁰  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ¹⁴¹  that you do unless God is with him.”

Yohanes 4:10

4:10 Jesus answered ¹⁴²  her, “If you had known ¹⁴³  the gift of God and who it is who said to you, ‘Give me some water ¹⁴⁴  to drink,’ you would have asked him, and he would have given you living water.” ¹⁴⁵ 

Yohanes 12:34

12:34 Then the crowd responded, ¹⁴⁶  “We have heard from the law that the Christ ¹⁴⁷  will remain forever. ¹⁴⁸  How ¹⁴⁹  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 20:15

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ¹⁵⁰  thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

Yohanes 21:15

Peter’s Restoration

21:15 Then when they had finished breakfast, Jesus said to Simon Peter, “Simon, son of John, ¹⁵¹  do you love me more than these do?” ¹⁵²  He replied, ¹⁵³  “Yes, Lord, you know I love you.” ¹⁵⁴  Jesus ¹⁵⁵  told him, “Feed my lambs.”

[1:49]  ¹ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ² sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[1:21]  ³ tn Grk “What then?” (an idiom).

[1:21]  ⁴ sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).

[1:21]  ⁵ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

[9:34]  ⁶ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ⁷ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ⁸ tn Grk “and are you teaching us?”

[4:19]  ⁹ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[6:69]  ¹⁰ tn Grk “And we.”

[6:69]  ¹¹ sn See 1 John 4:16.

[6:69]  ¹² tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[1:42]  ¹³ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ¹⁴ tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ¹⁵ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[17:21]  ¹⁶ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:23]  ¹⁷ tn Or “completely unified.”

[3:10]  ¹⁸ tn Grk “Jesus answered and said to him.”

[3:10]  ¹⁹ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[8:5]  ²⁰ sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ²¹ sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[8:13]  ²² sn See the note on Pharisees in 1:24.

[8:13]  ²³ tn Grk “Then the Pharisees said to him.”

[8:13]  ²⁴ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[9:28]  ²⁵ tn Grk “And they.” 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.

[9:28]  ²⁶ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ²⁷ tn Grk “and said.”

[9:28]  ²⁸ tn Grk “You are that one’s disciple.”

[13:6]  ²⁹ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ³⁰ tn Grk “do you wash” or “are you washing.”

[18:34]  ³¹ tn Grk “Jesus answered.”

[18:34]  ³² tn Grk “saying this from yourself.”

[1:25]  ³³ tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”

[1:25]  ³⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:25]  sn See the note on Christ in 1:20.

[2:10]  ³⁵ tn Grk “every man” (in a generic sense).

[2:10]  ³⁶ tn Or “poorer.”

[2:10]  ³⁷ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[2:20]  ³⁸ tn See the note on this phrase in v. 18.

[2:20]  ³⁹ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ⁴⁰ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

[7:52]  ⁴¹ tn Grk “They answered and said to him.”

[7:52]  ⁴² 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 the tag is “are you?”).

[7:52]  ⁴³ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[8:25]  ⁴⁴ tn Grk “Jesus said to them.”

[8:33]  ⁴⁵ tn Grk “We are the seed” (an idiom).

[8:33]  ⁴⁶ tn Grk “They answered to him.”

[8:33]  ⁴⁷ tn Or “How is it that you say.”

[8:48]  ⁴⁸ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ⁴⁹ tn Grk “answered and said to him.”

[8:48]  ⁵⁰ tn Grk “Do we not say rightly.”

[8:48]  ⁵¹ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[8:53]  ⁵² 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 the tag is “are you?”).

[9:17]  ⁵³ tn Grk “the blind man.”

[9:17]  ⁵⁴ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ⁵⁵ 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.”

[9:35]  ⁵⁶ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁵⁷ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[10:33]  ⁵⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁵⁹ tn Grk “answered him.”

[10:33]  ⁶⁰ tn Or “good work.”

[10:33]  ⁶¹ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ⁶² tn Grk “and because.”

[10:33]  ⁶³ tn Grk “you, a man, make yourself to be God.”

[11:27]  ⁶⁴ tn Grk “She said to him.”

[11:27]  ⁶⁵ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ⁶⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ⁶⁷ tn Or “the Son of God, the one who comes into the world.”

[11:42]  ⁶⁸ tn Grk “that you always hear me.”

[11:42]  ⁶⁹ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[13:7]  ⁷⁰ tn Grk “answered and said to him.”

[13:7]  ⁷¹ tn Grk “You do not know.”

[13:7]  ⁷² tn Grk “you will know.”

[17:5]  ⁷³ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ⁷⁴ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:5]  sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

[17:25]  ⁷⁵ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[18:33]  ⁷⁶ tn Grk “into the praetorium.”

[18:33]  ⁷⁷ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[19:9]  ⁷⁸ tn Grk “into the praetorium.”

[21:22]  ⁷⁹ tn Grk “Jesus said to him.”

[21:22]  ⁸⁰ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ⁸¹ tn The word “back” is supplied to clarify the meaning.

[18:37]  ⁸² tn Grk “said to him.”

[18:37]  ⁸³ tn Or “obeys”; Grk “hears.”

[21:17]  ⁸⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁸⁵ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁸⁶ tn Or “was sad.”

[21:17]  ⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁸⁸ tn Grk “said to.”

[21:17]  ⁸⁹ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁹⁰ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁹¹ tn Grk “Jesus said to him.”

[1:19]  ⁹² tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:19]  ⁹³ tn Grk “is.”

[1:19]  ⁹⁴ sn John’s refers to John the Baptist.

[1:19]  ⁹⁵ tn Or “witness.”

[1:19]  sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).

[1:19]  ⁹⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[1:19]  ⁹⁷ tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892^c al it) or after “Levites” (Ì^{66c vid} A Θ Ψ Ë¹³ 579 al lat), while the earliest mss as well as the majority of mss (Ì^66*,75 א C³ L W^s ˹ Ï) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

[1:19]  ⁹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ⁹⁹ sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.

[3:26]  ¹⁰⁰ tn “River” is not in the Greek text but is supplied for clarity.

[4:9]  ¹⁰¹ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ¹⁰² tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ¹⁰³ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ¹⁰⁴ sn This is a parenthetical note by the author.

[4:12]  ¹⁰⁵ tn Or “our forefather”; Grk “our father.”

[4:12]  ¹⁰⁶ 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 this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[8:52]  ¹⁰⁷ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ¹⁰⁸ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ¹⁰⁹ tn Grk “said to him.”

[8:52]  ¹¹⁰ tn Grk “you have a demon.”

[8:52]  ¹¹¹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹¹² tn Grk “If anyone keeps.”

[8:52]  ¹¹³ tn Grk “my word.”

[8:52]  ¹¹⁴ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ¹¹⁵ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[10:24]  ¹¹⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ¹¹⁷ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ¹¹⁸ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ¹¹⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  sn See the note on Christ in 1:20.

[10:24]  ¹²⁰ tn Or “publicly.”

[14:9]  ¹²¹ tn Grk “Jesus said to him.”

[14:9]  ¹²² tn Or “recognized.”

[17:8]  ¹²³ 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.

[17:8]  ¹²⁴ tn Or “received.”

[17:8]  ¹²⁵ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ¹²⁶ tn Or “truly.”

[17:8]  ¹²⁷ tn Or have come to know.”

[18:17]  ¹²⁸ tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ¹²⁹ 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 the tag is “are you?”).

[18:17]  ¹³⁰ tn Grk “He said.”

[18:25]  ¹³¹ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ¹³² 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 the tag is “are you?”).

[18:25]  ¹³³ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[21:12]  ¹³⁴ tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.

[21:16]  ¹³⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ¹³⁶ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ¹³⁷ tn Grk “He said to him.”

[21:16]  ¹³⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹³⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ¹⁴⁰ tn Or “during the night.”

[3:2]  sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.

[3:2]  ¹⁴¹ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[4:10]  ¹⁴² tn Grk “answered and said to her.”

[4:10]  ¹⁴³ tn Or “if you knew.”

[4:10]  ¹⁴⁴ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ¹⁴⁵ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[12:34]  ¹⁴⁶ tn Grk “Then the crowd answered him.”

[12:34]  ¹⁴⁷ 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]  ¹⁴⁸ 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]  ¹⁴⁹ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[20:15]  ¹⁵⁰ tn Grk “that one” (referring to Mary Magdalene).

[21:15]  ¹⁵¹ tc The majority of mss (A C² Θ Ψ Ë^1,13 33 Ï sy) read “Simon, the son of Jonah” here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading “Simon, son of John” is better attested, being found in א¹ (א* only has “Simon” without mention of his father) B C* D L W lat co.

[21:15]  ¹⁵² tn To whom (or what) does “these” (τούτων, toutwn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.

[21:15]  ¹⁵³ tn Grk “He said to him.”

[21:15]  ¹⁵⁴ tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaw and filew)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16, 16:27); of the Father’s love for the Son (3:35, 5:20); of Jesus’ love for men (11:5, 11:3); of the love of men for men (13:34, 15:19); and of the love of men for Jesus (8:42, 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.

[21:15]  ¹⁵⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.