Yohanes 1:18

1:18 No one has ever seen God. The only one, ¹  himself God, who is in closest fellowship with ²  the Father, has made God ³  known. ⁴ 

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ⁵  knew that the Pharisees ⁶  had heard that he ⁷  was winning ⁸  and baptizing more disciples than John

Yohanes 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ⁹ 

Yohanes 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ¹⁰  until Jesus was left alone with the woman standing before him.

Yohanes 10:28

10:28 I give ¹¹  them eternal life, and they will never perish; ¹²  no one will snatch ¹³  them from my hand.

Yohanes 10:41

10:41 Many ¹⁴  came to him and began to say, “John ¹⁵  performed ¹⁶  no miraculous sign, but everything John said about this man ¹⁷  was true!”

Yohanes 11:15

11:15 and I am glad ¹⁸  for your sake that I was not there, so that you may believe. ¹⁹  But let us go to him.”

Yohanes 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ²⁰  even if he dies,

Yohanes 11:42

11:42 I knew that you always listen to me, ²¹  but I said this ²²  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 12:42

12:42 Nevertheless, even among the rulers ²³  many believed in him, but because of the Pharisees ²⁴  they would not confess Jesus to be the Christ, ²⁵  so that they would not be put out of ²⁶  the synagogue. ²⁷ 

Yohanes 13:18

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ²⁸  ‘The one who eats my bread ²⁹  has turned against me.’ ³⁰ 

Yohanes 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ³¹  said, ³²  “what has happened that you are going to reveal ³³  yourself to us and not to the world?”

Yohanes 15:6

15:6 If anyone does not remain ³⁴  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ³⁵  and are burned up. ³⁶ 

Yohanes 16:22

16:22 So also you have sorrow ³⁷  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ³⁸ 

Yohanes 18:18

18:18 (Now the slaves ³⁹  and the guards ⁴⁰  were standing around a charcoal fire they had made, warming themselves because it was cold. ⁴¹  Peter also was standing with them, warming himself.) ⁴² 

[1:18]  ¹ tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.

[1:18]  ² tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).

[1:18]  ³ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ⁴ sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”

[4:1]  ⁵ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ⁶ sn See the note on Pharisees in 1:24.

[4:1]  ⁷ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ⁸ tn Grk “was making.”

[5:45]  ⁹ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[8:9]  ¹⁰ tn Or “beginning from the eldest.”

[10:28]  ¹¹ tn Grk “And I give.”

[10:28]  ¹² tn Or “will never die” or “will never be lost.”

[10:28]  ¹³ tn Or “no one will seize.”

[10:41]  ¹⁴ tn Grk “And many.” 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.

[10:41]  ¹⁵ sn John refers to John the Baptist.

[10:41]  ¹⁶ tn Grk “did.”

[10:41]  ¹⁷ tn Grk “this one.”

[11:15]  ¹⁸ tn Grk “and I rejoice.”

[11:15]  ¹⁹ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:25]  ²⁰ tn That is, will come to life.

[11:42]  ²¹ tn Grk “that you always hear me.”

[11:42]  ²² tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:42]  ²³ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ²⁴ sn See the note on Pharisees in 1:24.

[12:42]  ²⁵ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ²⁶ tn Or “be expelled from.”

[12:42]  ²⁷ sn Compare John 9:22. See the note on synagogue in 6:59.

[13:18]  ²⁸ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ²⁹ tn Or “The one who shares my food.”

[13:18]  ³⁰ tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[13:18]  sn A quotation from Ps 41:9.

[14:22]  ³¹ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ³² tn Grk “said to him.”

[14:22]  ³³ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

[15:6]  ³⁴ tn Or “reside.”

[15:6]  ³⁵ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ³⁶ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[16:22]  ³⁷ tn Or “distress.”

[16:22]  ³⁸ 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]  ³⁹ tn See the note on the word “slaves” in 4:51.

[18:18]  ⁴⁰ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ⁴¹ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ⁴² sn This is a parenthetical note by the author.