Yohanes 5:23

5:23 so that all people ¹  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 5:44

5:44 How can you believe, if you accept praise ²  from one another and don’t seek the praise ³  that comes from the only God? ⁴ 

Yohanes 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ⁵  The words that I have spoken to you are spirit and are life. ⁶ 

Yohanes 7:53

A Woman Caught in Adultery

7:53 ⁷ [[And each one departed to his own house.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ⁸  “I am the light of the world. ⁹  The one who follows me will never ¹⁰  walk in darkness, but will have the light of life.”

Yohanes 8:23

8:23 Jesus replied, ¹¹  “You people ¹²  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 8:38-39

8:38 I am telling you the things I have seen while with the ¹³  Father; ¹⁴  as for you, ¹⁵  practice the things you have heard from the ¹⁶  Father!”

8:39 They answered him, ¹⁷  “Abraham is our father!” ¹⁸  Jesus replied, ¹⁹  “If you are ²⁰  Abraham’s children, you would be doing ²¹  the deeds of Abraham.

Yohanes 8:41

8:41 You people ²²  are doing the deeds of your father.”

Then ²³  they said to Jesus, ²⁴  “We were not born as a result of immorality! ²⁵  We have only one Father, God himself.”

Yohanes 8:46-47

8:46 Who among you can prove me guilty ²⁶  of any sin? ²⁷  If I am telling you ²⁸  the truth, why don’t you believe me? 8:47 The one who belongs to ²⁹  God listens and responds ³⁰  to God’s words. You don’t listen and respond, ³¹  because you don’t belong to God.” ³² 

Yohanes 11:15

11:15 and I am glad ³³  for your sake that I was not there, so that you may believe. ³⁴  But let us go to him.”

Yohanes 12:25

12:25 The one who loves his life ³⁵  destroys ³⁶  it, and the one who hates his life in this world guards ³⁷  it for eternal life.

Yohanes 14:19

14:19 In a little while ³⁸  the world will not see me any longer, but you will see me; because I live, you will live too.

Yohanes 15:5

15:5 “I am the vine; you are the branches. The one who remains ³⁹  in me – and I in him – bears ⁴⁰  much fruit, ⁴¹  because apart from me you can accomplish ⁴²  nothing.

Yohanes 15:10

15:10 If you obey ⁴³  my commandments, you will remain ⁴⁴  in my love, just as I have obeyed ⁴⁵  my Father’s commandments and remain ⁴⁶  in his love.

Yohanes 16:2

16:2 They will put you out of ⁴⁷  the synagogue, ⁴⁸  yet a time ⁴⁹  is coming when the one who kills you will think he is offering service to God. ⁵⁰ 

Yohanes 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ⁵¹  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ⁵²  against him.”

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁵³  So they threw the net, ⁵⁴  and were not able to pull it in because of the large number of fish.

[5:23]  ¹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:44]  ² tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ³ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ⁴ tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[6:63]  ⁵ tn Grk “the flesh counts for nothing.”

[6:63]  ⁶ tn Or “are spirit-giving and life-producing.”

[7:53]  ⁷ tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best mss and was almost certainly not an original part of the Gospel of John. Among modern commentators and textual critics, it is a foregone conclusion that the section is not original but represents a later addition to the text of the Gospel. B. M. Metzger summarizes: “the evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming” (TCGNT 187). External evidence is as follows. For the omission of 7:53-8:11: Ì^66,75 א B L N T W Δ Θ Ψ 0141 0211 33 565 1241 1424* 2768 al. In addition codices A and C are defective in this part of John, but it appears that neither contained the pericope because careful measurement shows that there would not have been enough space on the missing pages to include the pericope 7:53-8:11 along with the rest of the text. Among the mss that include 7:53-8:11 are D Ï lat. In addition E S Λ 1424^mg al include part or all of the passage with asterisks or obeli, 225 places the pericope after John 7:36, ˹ places it after John 21:25, {115} after John 8:12, ˹³ after Luke 21:38, and the corrector of 1333 includes it after Luke 24:53. (For a more complete discussion of the locations where this “floating” text has ended up, as well as a minority opinion on the authenticity of the passage, see M. A. Robinson, “Preliminary Observations regarding the Pericope Adulterae Based upon Fresh Collations of nearly All Continuous-Text Manuscripts and All Lectionary Manuscripts containing the Passage,” Filologia Neotestamentaria 13 [2000]: 35-59, especially 41-42.) In evaluating this ms evidence, it should be remembered that in the Gospels A is considered to be of Byzantine texttype (unlike in the epistles and Revelation, where it is Alexandrian), as are E F G (mss with the same designation are of Western texttype in the epistles). This leaves D as the only major Western uncial witness in the Gospels for the inclusion. Therefore the evidence could be summarized by saying that almost all early mss of the Alexandrian texttype omit the pericope, while most mss of the Western and Byzantine texttype include it. But it must be remembered that “Western mss” here refers only to D, a single witness (as far as Greek mss are concerned). Thus it can be seen that practically all of the earliest and best mss extant omit the pericope; it is found only in mss of secondary importance. But before one can conclude that the passage was not originally part of the Gospel of John, internal evidence needs to be considered as well. Internal evidence in favor of the inclusion of 8:1-11 (7:53-8:11): (1) 7:53 fits in the context. If the “last great day of the feast” (7:37) refers to the conclusion of the Feast of Tabernacles, then the statement refers to the pilgrims and worshipers going home after living in “booths” for the week while visiting Jerusalem. (2) There may be an allusion to Isa 9:1-2 behind this text: John 8:12 is the point when Jesus describes himself as the Light of the world. But the section in question mentions that Jesus returned to the temple at “early dawn” (῎Ορθρου, Orqrou, in 8:2). This is the “dawning” of the Light of the world (8:12) mentioned by Isa 9:2. (3) Furthermore, note the relationship to what follows: Just prior to presenting Jesus’ statement that he is the Light of the world, John presents the reader with an example that shows Jesus as the light. Here the woman “came to the light” while her accusers shrank away into the shadows, because their deeds were evil (cf. 3:19-21). Internal evidence against the inclusion of 8:1-11 (7:53-8:11): (1) In reply to the claim that the introduction to the pericope, 7:53, fits the context, it should also be noted that the narrative reads well without the pericope, so that Jesus’ reply in 8:12 is directed against the charge of the Pharisees in 7:52 that no prophet comes from Galilee. (2) The assumption that the author “must” somehow work Isa 9:1-2 into the narrative is simply that – an assumption. The statement by the Pharisees in 7:52 about Jesus’ Galilean origins is allowed to stand without correction by the author, although one might have expected him to mention that Jesus was really born in Bethlehem. And 8:12 does directly mention Jesus’ claim to be the Light of the world. The author may well have presumed familiarity with Isa 9:1-2 on the part of his readers because of its widespread association with Jesus among early Christians. (3) The fact that the pericope deals with the light/darkness motif does not inherently strengthen its claim to authenticity, because the motif is so prominent in the Fourth Gospel that it may well have been the reason why someone felt that the pericope, circulating as an independent tradition, fit so well here. (4) In general the style of the pericope is not Johannine either in vocabulary or grammar (see D. B. Wallace, “Reconsidering ‘The Story of the Woman Taken in Adultery Reconsidered’,” NTS 39 [1993]: 290-96). According to R. E. Brown it is closer stylistically to Lukan material (John [AB], 1:336). Interestingly one important family of mss (˹³) places the pericope after Luke 21:38. Conclusion: In the final analysis, the weight of evidence in this case must go with the external evidence. The earliest and best mss do not contain the pericope. It is true with regard to internal evidence that an attractive case can be made for inclusion, but this is by nature subjective (as evidenced by the fact that strong arguments can be given against such as well). In terms of internal factors like vocabulary and style, the pericope does not stand up very well. The question may be asked whether this incident, although not an original part of the Gospel of John, should be regarded as an authentic tradition about Jesus. It could well be that it is ancient and may indeed represent an unusual instance where such a tradition survived outside of the bounds of the canonical literature. However, even that needs to be nuanced (see B. D. Ehrman, “Jesus and the Adulteress,” NTS 34 [1988]: 24–44).

[7:53]  sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.

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

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

[8:12]  ¹⁰ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[8:23]  ¹¹ tn Grk “And he said to them.”

[8:23]  ¹² tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:38]  ¹³ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ¹⁴ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ¹⁵ tn Grk “and you.”

[8:38]  ¹⁶ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[8:39]  ¹⁷ tn Grk “They answered and said to him.”

[8:39]  ¹⁸ tn Or “Our father is Abraham.”

[8:39]  ¹⁹ tn Grk “Jesus said to them.”

[8:39]  ²⁰ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ²¹ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[8:41]  ²² tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ²³ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, 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 52). 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.

[8:41]  ²⁴ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ²⁵ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:46]  ²⁶ tn Or “can convict me.”

[8:46]  ²⁷ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ²⁸ tn Or “if I tell you.”

[8:47]  ²⁹ tn Grk “who is of.”

[8:47]  ³⁰ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ³¹ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ³² tn Grk “you are not of God.”

[11:15]  ³³ tn Grk “and I rejoice.”

[11:15]  ³⁴ 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.

[12:25]  ³⁵ tn Or “soul.”

[12:25]  ³⁶ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ³⁷ tn Or “keeps.”

[14:19]  ³⁸ tn Grk “Yet a little while, and.”

[15:5]  ³⁹ tn Or “resides.”

[15:5]  ⁴⁰ tn Or “yields.”

[15:5]  ⁴¹ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ⁴² tn Or “do.”

[15:10]  ⁴³ tn Or “keep.”

[15:10]  ⁴⁴ tn Or “reside.”

[15:10]  ⁴⁵ tn Or “kept.”

[15:10]  ⁴⁶ tn Or “reside.”

[16:2]  ⁴⁷ tn Or “expel you from.”

[16:2]  ⁴⁸ sn See the note on synagogue in 6:59.

[16:2]  ⁴⁹ tn Grk “an hour.”

[16:2]  ⁵⁰ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[19:4]  ⁵¹ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ⁵² tn Or “find no basis for an accusation”; Grk “find no cause.”

[21:6]  ⁵³ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ⁵⁴ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.