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 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

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, ⁶  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ⁷  at the feast ⁸  (for they themselves had gone to the feast). ⁹ 

Yohanes 5:19

5:19 So Jesus answered them, ¹⁰  “I tell you the solemn truth, ¹¹  the Son can do nothing on his own initiative, ¹²  but only what he sees the Father doing. For whatever the Father ¹³  does, the Son does likewise. ¹⁴ 

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ¹⁵  realized that only one small boat ¹⁶  had been there, and that Jesus had not boarded ¹⁷  it with his disciples, but that his disciples had gone away alone.

Yohanes 11:31

11:31 Then the people ¹⁸  who were with Mary ¹⁹  in the house consoling her saw her ²⁰  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ²¹  there.

Yohanes 12:9

12:9 Now a large crowd of Judeans ²²  learned ²³  that Jesus ²⁴  was there, and so they came not only because of him ²⁵  but also to see Lazarus whom he had raised from the dead.

Yohanes 14:17

14:17 the Spirit of truth, whom the world cannot accept, ²⁶  because it does not see him or know him. But you know him, because he resides ²⁷  with you and will be ²⁸  in you.

Yohanes 15:24

15:24 If I had not performed ²⁹  among them the miraculous deeds ³⁰  that no one else did, they would not be guilty of sin. ³¹  But now they have seen the deeds ³²  and have hated both me and my Father. ³³ 

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ³⁴  ‘In a little while you ³⁵  will not see me; again after a little while, you ³⁶  will see me,’ and, ‘because I am going to the Father’?” ³⁷ 

Yohanes 16:19

16:19 Jesus could see ³⁸  that they wanted to ask him about these things, ³⁹  so ⁴⁰  he said to them, “Are you asking ⁴¹  each other about this – that I said, ‘In a little while you ⁴²  will not see me; again after a little while, you ⁴³  will see me’?

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁴⁴  him! Crucify him!” ⁴⁵  Pilate said, ⁴⁶  “You take him and crucify him! ⁴⁷  Certainly ⁴⁸  I find no reason for an accusation ⁴⁹  against him!”

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ⁵⁰  (This was the disciple ⁵¹  who had leaned back against Jesus’ ⁵²  chest at the meal and asked, ⁵³  “Lord, who is the one who is going to betray you?”) ⁵⁴ 

[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).

[3:26]  ⁶ tn “River” is not in the Greek text but is supplied for clarity.

[4:45]  ⁷ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:45]  ⁸ sn See John 2:23-25.

[4:45]  ⁹ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[5:19]  ¹⁰ tn Grk “answered and said to them.”

[5:19]  ¹¹ tn Grk “Truly, truly, I say to you.”

[5:19]  ¹² tn Grk “nothing from himself.”

[5:19]  ¹³ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ¹⁴ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[6:22]  ¹⁵ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ¹⁶ tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ¹⁷ tn Grk “entered.”

[11:31]  ¹⁸ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ¹⁹ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ²⁰ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ²¹ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[12:9]  ²² tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ²³ tn Grk “knew.”

[12:9]  ²⁴ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ²⁵ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[14:17]  ²⁶ tn Or “cannot receive.”

[14:17]  ²⁷ tn Or “he remains.”

[14:17]  ²⁸ 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.

[15:24]  ²⁹ tn Or “If I had not done.”

[15:24]  ³⁰ tn Grk “the works.”

[15:24]  ³¹ tn Grk “they would not have sin” (an idiom).

[15:24]  ³² tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ³³ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[16:17]  ³⁴ tn Grk “What is this that he is saying to us.”

[16:17]  ³⁵ tn Grk “A little while, and you.”

[16:17]  ³⁶ tn Grk “and again a little while, and you.”

[16:17]  ³⁷ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[16:19]  ³⁸ tn Grk “knew.”

[16:19]  sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.

[16:19]  ³⁹ tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ⁴⁰ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ⁴¹ tn Grk “inquiring” or “seeking.”

[16:19]  ⁴² tn Grk “A little while, and you.”

[16:19]  ⁴³ tn Grk “and again a little while, and you.”

[19:6]  ⁴⁴ 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]  ⁴⁵ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁴⁶ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁴⁷ 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]  ⁴⁸ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁴⁹ tn Or “find no basis for an accusation”; Grk “find no cause.”

[21:20]  ⁵⁰ 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.

[21:20]  ⁵¹ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ⁵² tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁵³ tn Grk “and said.”

[21:20]  ⁵⁴ sn This is a parenthetical note by the author.