Yohanes 3:13

3:13 No one ¹  has ascended ²  into heaven except the one who descended from heaven – the Son of Man. ³ 

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ⁴  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ⁵  in Galilee where he had made the water wine. ⁶  In ⁷  Capernaum ⁸  there was a certain royal official ⁹  whose son was sick.

Yohanes 5:28

5:28 “Do not be amazed at this, because a time ¹⁰  is coming when all who are in the tombs will hear his voice

Yohanes 5:41

5:41 “I do not accept ¹¹  praise ¹²  from people, ¹³ 

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ¹⁴  and they are saying nothing to him. ¹⁵  Do the rulers really know that this man ¹⁶  is the Christ? ¹⁷ 

Yohanes 8:29

8:29 And the one who sent me is with me. He has not left me alone, ¹⁸  because I always do those things that please him.”

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ¹⁹  but to God’s glory, ²⁰  so that the Son of God may be glorified through it.” ²¹ 

Yohanes 12:13

12:13 So they took branches of palm trees ²²  and went out to meet him. They began to shout, ²³  “Hosanna! ²⁴  Blessed is the one who comes in the name of the Lord! ²⁵  Blessed is ²⁶  the king of Israel!”

Yohanes 12:38

12:38 so that the word ²⁷  of Isaiah the prophet would be fulfilled. He said, ²⁸  “Lord, who has believed our message, and to whom has the arm of the Lord ²⁹  been revealed?” ³⁰ 

Yohanes 13:19-20

13:19 I am telling you this now, ³¹  before it happens, so that when it happens you may believe ³²  that I am he. ³³  13:20 I tell you the solemn truth, ³⁴  whoever accepts ³⁵  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ³⁶ 

Yohanes 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ³⁷  or to give something to the poor.) ³⁸ 

Yohanes 13:32

13:32 If God is glorified in him, ³⁹  God will also glorify him in himself, and he will glorify him right away. ⁴⁰ 

Yohanes 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ⁴¹  that I love the Father. ⁴²  Get up, let us go from here.” ⁴³ 

Yohanes 15:21

15:21 But they will do all these things to you on account of ⁴⁴  my name, because they do not know the one who sent me. ⁴⁵ 

Yohanes 17:3

17:3 Now this ⁴⁶  is eternal life ⁴⁷  – that they know you, the only true God, and Jesus Christ, ⁴⁸  whom you sent.

Yohanes 18:11

18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” ⁴⁹ 

Yohanes 18:22

18:22 When Jesus ⁵⁰  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ⁵¹  “Is that the way you answer the high priest?”

Yohanes 19:38

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ⁵² ), ⁵³  asked Pilate if he could remove the body of Jesus. Pilate ⁵⁴  gave him permission, so he went and took the body away. ⁵⁵ 

Yohanes 20:14

20:14 When she had said this, she turned around and saw Jesus standing there, ⁵⁶  but she did not know that it was Jesus.

Yohanes 20:27

20:27 Then he said to Thomas, “Put ⁵⁷  your finger here, and examine ⁵⁸  my hands. Extend ⁵⁹  your hand and put it ⁶⁰  into my side. Do not continue in your unbelief, but believe.” ⁶¹ 

[3:13]  ¹ tn Grk “And no one.”

[3:13]  ² sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebhken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51); but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.

[3:13]  ³ tc Most witnesses, including a few important ones (A^[*^] Θ Ψ 050 Ë^1,13 Ï latt sy^c,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, Jo wn en tw ouranw). A few others have variations on this phrase, such as “who was in heaven” (e sy^c), or “the one who is from heaven” (0141 pc sy^s). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (Ì^66,75 א B L T W^s 083 086 33 1241 pc co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ourano", “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such mss should be preferred. And internally, it could be argued that ὁ ὤν is the most concise way to speak of the Son of Man in heaven at that time (without the participle the point would be more ambiguous). Further, the articular singular οὐρανός is already used twice in this verse, thus sufficiently prompting scribes to add the same in the longer reading. This combination of factors suggests that ὁ ὢν ἐν τῷ οὐρανῷ is not a genuine Johannism. Further intrinsic evidence against the longer reading relates to the evangelist’s purposes: If he intended v. 13 to be his own comments rather than Jesus’ statement, his switch back to Jesus’ words in v. 14 (for the lifting up of the Son of Man is still seen as in the future) seems inexplicable. The reading “who is in heaven” thus seems to be too hard. All things considered, as intriguing as the longer reading is, it seems almost surely to have been a marginal gloss added inadvertently to the text in the process of transmission. For an argument in favor of the longer reading, see David Alan Black, “The Text of John 3:13,” GTJ 6 (1985): 49-66.

[3:13]  sn See the note on the title Son of Man in 1:51.

[3:22]  ⁴ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[4:46]  ⁵ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ⁶ sn See John 2:1-11.

[4:46]  ⁷ tn Grk “And in.”

[4:46]  ⁸ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:46]  ⁹ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[5:28]  ¹⁰ tn Grk “an hour.”

[5:41]  ¹¹ tn Or “I do not receive.”

[5:41]  ¹² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  ¹³ tn Grk “from men,” but in a generic sense; both men and women are implied here.

[7:26]  ¹⁴ tn Or “speaking openly.”

[7:26]  ¹⁵ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ¹⁶ tn Grk “this one.”

[7:26]  ¹⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[8:29]  ¹⁸ tn That is, “he has not abandoned me.”

[11:4]  ¹⁹ tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ²⁰ tn Or “to God’s praise.”

[11:4]  ²¹ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[12:13]  ²² sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ²³ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ²⁴ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ²⁵ sn A quotation from Ps 118:25-26.

[12:13]  ²⁶ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[12:38]  ²⁷ tn Or “message.”

[12:38]  ²⁸ tn Grk “who said.”

[12:38]  ²⁹ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ³⁰ sn A quotation from Isa 53:1.

[13:19]  ³¹ tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”

[13:19]  ³² tn Grk “so that you may believe.”

[13:19]  ³³ tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.

[13:20]  ³⁴ tn Grk “Truly, truly, I say to you.”

[13:20]  ³⁵ tn Or “receives,” and so throughout this verse.

[13:20]  ³⁶ sn The one who sent me refers to God.

[13:29]  ³⁷ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ³⁸ sn This is a parenthetical note by the author.

[13:32]  ³⁹ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ⁴⁰ tn Or “immediately.”

[14:31]  ⁴¹ tn Or “may learn.”

[14:31]  ⁴² tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ⁴³ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[15:21]  ⁴⁴ tn Or “because of.”

[15:21]  ⁴⁵ tn Jesus is referring to God as “the one who sent me.”

[17:3]  ⁴⁶ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ⁴⁷ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ⁴⁸ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[18:11]  ⁴⁹ tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.

[18:11]  sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.

[18:22]  ⁵⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ⁵¹ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.

[19:38]  ⁵² tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  ⁵³ sn This is a parenthetical note by the author.

[19:38]  ⁵⁴ tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  ⁵⁵ tn Grk “took away his body.”

[20:14]  ⁵⁶ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ⁵⁷ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ⁵⁸ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ⁵⁹ tn Or “reach out” or “put.”

[20:27]  ⁶⁰ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ⁶¹ tn Grk “and do not be unbelieving, but believing.”