Yohanes 1:14

1:14 Now ¹  the Word became flesh ²  and took up residence ³  among us. We ⁴  saw his glory – the glory of the one and only, ⁵  full of grace and truth, who came from the Father.

Yohanes 4:21

4:21 Jesus said to her, “Believe me, woman, ⁶  a time ⁷  is coming when you will worship ⁸  the Father neither on this mountain nor in Jerusalem.

Yohanes 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ⁹  in Galilee where he had made the water wine. ¹⁰  In ¹¹  Capernaum ¹²  there was a certain royal official ¹³  whose son was sick.

Yohanes 8:52

8:52 Then ¹⁴  the Judeans ¹⁵  responded, ¹⁶  “Now we know you’re possessed by a demon! ¹⁷  Both Abraham and the prophets died, and yet ¹⁸  you say, ‘If anyone obeys ¹⁹  my teaching, ²⁰  he will never experience ²¹  death.’ ²² 

Yohanes 9:16

9:16 Then some of the Pharisees began to say, ²³  “This man is not from God, because he does not observe ²⁴  the Sabbath.” ²⁵  But others said, “How can a man who is a sinner perform ²⁶  such miraculous signs?” Thus there was a division ²⁷  among them.

Yohanes 14:17

14:17 the Spirit of truth, whom the world cannot accept, ²⁸  because it does not see him or know him. But you know him, because he resides ²⁹  with you and will be ³⁰  in you.

Yohanes 15:15

15:15 I no longer call you slaves, ³¹  because the slave does not understand ³²  what his master is doing. But I have called you friends, because I have revealed to you everything ³³  I heard ³⁴  from my Father.

Yohanes 15:20

15:20 Remember what ³⁵  I told you, ‘A slave ³⁶  is not greater than his master.’ ³⁷  If they persecuted me, they will also persecute you. If they obeyed ³⁸  my word, they will obey ³⁹  yours too.

Yohanes 17:26

17:26 I made known your name to them, and I will continue to make it known, ⁴⁰  so that the love you have loved me with may be in them, and I may be in them.”

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁴¹  him! Crucify him!” ⁴²  Pilate said, ⁴³  “You take him and crucify him! ⁴⁴  Certainly ⁴⁵  I find no reason for an accusation ⁴⁶  against him!”

Yohanes 19:38

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ⁴⁷ ), ⁴⁸  asked Pilate if he could remove the body of Jesus. Pilate ⁴⁹  gave him permission, so he went and took the body away. ⁵⁰ 

Yohanes 21:23

21:23 So the saying circulated ⁵¹  among the brothers and sisters ⁵²  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ⁵³  until I come back, ⁵⁴  what concern is that of yours?”

[1:14]  ¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ² tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ³ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ⁴ tn Grk “and we saw.”

[1:14]  ⁵ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[4:21]  ⁶ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ⁷ tn Grk “an hour.”

[4:21]  ⁸ tn The verb is plural.

[4:46]  ⁹ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ¹⁰ sn See John 2:1-11.

[4:46]  ¹¹ tn Grk “And in.”

[4:46]  ¹² 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]  ¹³ 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.

[8:52]  ¹⁴ 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]  ¹⁵ 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]  ¹⁶ tn Grk “said to him.”

[8:52]  ¹⁷ tn Grk “you have a demon.”

[8:52]  ¹⁸ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹⁹ tn Grk “If anyone keeps.”

[8:52]  ²⁰ tn Grk “my word.”

[8:52]  ²¹ 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]  ²² tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[9:16]  ²³ 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]  ²⁴ tn Grk “he does not keep.”

[9:16]  ²⁵ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ²⁶ tn Grk “do.”

[9:16]  ²⁷ tn Or “So there was discord.”

[14:17]  ²⁸ tn Or “cannot receive.”

[14:17]  ²⁹ tn Or “he remains.”

[14:17]  ³⁰ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[15:15]  ³¹ tn See the note on the word “slaves” in 4:51.

[15:15]  ³² tn Or “does not know.”

[15:15]  ³³ tn Grk “all things.”

[15:15]  ³⁴ tn Or “learned.”

[15:20]  ³⁵ tn Grk “Remember the word that I said to you.”

[15:20]  ³⁶ tn See the note on the word “slaves” in 4:51.

[15:20]  ³⁷ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ³⁸ tn Or “if they kept.”

[15:20]  ³⁹ tn Or “they will keep.”

[17:26]  ⁴⁰ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[19:6]  ⁴¹ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁴² tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁴³ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁴⁴ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁴⁵ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁴⁶ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:38]  ⁴⁷ 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]  ⁴⁸ sn This is a parenthetical note by the author.

[19:38]  ⁴⁹ 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]  ⁵⁰ tn Grk “took away his body.”

[21:23]  ⁵¹ tn Grk “went out.”

[21:23]  ⁵² tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ⁵³ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ⁵⁴ tn The word “back” is supplied to clarify the meaning.