Yohanes 1:27

1:27 who is coming after me. I am not worthy ¹  to untie the strap ²  of his sandal!”

Yohanes 3:6

3:6 What is born of the flesh is flesh, ³  and what is born of the Spirit is spirit.

Yohanes 3:13

3:13 No one ⁴  has ascended ⁵  into heaven except the one who descended from heaven – the Son of Man. ⁶ 

Yohanes 3:21

3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ⁷ 

Yohanes 3:33

3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. ⁸ 

Yohanes 5:21

5:21 For just as the Father raises the dead and gives them life, ⁹  so also the Son gives life to whomever he wishes. ¹⁰ 

Yohanes 5:46

5:46 If ¹¹  you believed Moses, you would believe me, because he wrote about me.

Yohanes 6:31

6:31 Our ancestors ¹²  ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” ¹³ 

Yohanes 6:33

6:33 For the bread of God is the one who ¹⁴  comes down from heaven and gives life to the world.”

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

Yohanes 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ¹⁵  himself also went up, not openly but in secret.

Yohanes 7:50-51

7:50 Nicodemus, who had gone to Jesus ¹⁶  before and who was one of the rulers, ¹⁷  said, ¹⁸  7:51 “Our law doesn’t condemn ¹⁹  a man unless it first hears from him and learns ²⁰  what he is doing, does it?” ²¹ 

Yohanes 8:4

8:4 and said to Jesus, ²²  “Teacher, this woman was caught in the very act of adultery.

Yohanes 8:18

8:18 I testify about myself ²³  and the Father who sent me testifies about me.”

Yohanes 9:37

9:37 Jesus told him, “You have seen him; he ²⁴  is the one speaking with you.” ²⁵ 

Yohanes 10:22

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ²⁶  in Jerusalem. ²⁷ 

Yohanes 11:34

11:34 He asked, ²⁸  “Where have you laid him?” ²⁹  They replied, ³⁰  “Lord, come and see.”

Yohanes 12:14

12:14 Jesus found a young donkey ³¹  and sat on it, just as it is written,

Yohanes 12:18

12:18 Because they had heard that Jesus ³²  had performed this miraculous sign, the crowd went out to meet him.

Yohanes 13:25

13:25 Then the disciple whom Jesus loved ³³  leaned back against Jesus’ chest and asked him, “Lord, who is it?”

Yohanes 13:27

13:27 And after Judas ³⁴  took the piece of bread, Satan entered into him. ³⁵  Jesus said to him, ³⁶  “What you are about to do, do quickly.”

Yohanes 15:13

15:13 No one has greater love than this – that one lays down his life ³⁷  for his friends.

Yohanes 16:18

16:18 So they kept on repeating, ³⁸  “What is the meaning of what he says, ³⁹  ‘In a little while’? ⁴⁰  We do not understand ⁴¹  what he is talking about.” ⁴² 

Yohanes 18:7

18:7 Then Jesus ⁴³  asked them again, “Who are you looking for?” And they said, “Jesus the Nazarene.”

Yohanes 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ⁴⁴  summoned Jesus, and asked him, “Are you the king of the Jews?” ⁴⁵ 

Yohanes 19:18

19:18 There they ⁴⁶  crucified ⁴⁷  him along with two others, ⁴⁸  one on each side, with Jesus in the middle.

Yohanes 20:24

The Response of Thomas

20:24 Now Thomas (called Didymus), ⁴⁹  one of the twelve, was not with them when Jesus came.

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁵⁰  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁵¹  Now this is how he did so. ⁵² 

[1:27]  ¹ tn Grk “of whom I am not worthy.”

[1:27]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:27]  ² tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[3:6]  ³ sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.

[3:13]  ⁴ tn Grk “And no one.”

[3:13]  ⁵ 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]  ⁶ 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.

[3:21]  ⁷ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[3:33]  ⁸ tn Or “is true.”

[5:21]  ⁹ tn Grk “and makes them live.”

[5:21]  ¹⁰ tn Grk “the Son makes whomever he wants to live.”

[5:46]  ¹¹ tn Grk “For if.”

[6:31]  ¹² tn Or “forefathers”; Grk “fathers.”

[6:31]  ¹³ sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).

[6:33]  ¹⁴ tn Or “he who.”

[7:10]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ¹⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ¹⁷ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ¹⁸ tn Grk “said to them.”

[7:51]  ¹⁹ tn Grk “judge.”

[7:51]  ²⁰ tn Grk “knows.”

[7:51]  ²¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).

[8:4]  ²² tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:18]  ²³ tn Grk “I am the one who testifies about myself.”

[9:37]  ²⁴ tn Grk “that one.”

[9:37]  ²⁵ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[10:22]  ²⁶ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

[10:22]  sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c. – when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).

[10:22]  ²⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:34]  ²⁸ tn Grk “And he said.” 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.

[11:34]  ²⁹ tn Or “Where have you placed him?”

[11:34]  ³⁰ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[12:14]  ³¹ sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.

[12:18]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:25]  ³³ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

[13:27]  ³⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ³⁵ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ³⁶ tn Grk “Then Jesus said to him.”

[15:13]  ³⁷ tn Or “one dies willingly.”

[16:18]  ³⁸ tn Grk “they kept on saying.”

[16:18]  ³⁹ tn Grk “What is this that he says.”

[16:18]  ⁴⁰ tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

[16:18]  ⁴¹ tn Or “we do not know.”

[16:18]  ⁴² tn Grk “what he is speaking.”

[18:7]  ⁴³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:33]  ⁴⁴ tn Grk “into the praetorium.”

[18:33]  ⁴⁵ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[19:18]  ⁴⁶ tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.

[19:18]  ⁴⁷ sn See the note on Crucify in 19:6.

[19:18]  ⁴⁸ tn Grk “and with him two others.”

[20:24]  ⁴⁹ sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.

[21:1]  ⁵⁰ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ⁵¹ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁵² tn Grk “how he revealed himself.”