Yohanes 1:29

1:29 On the next day John ¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²  who takes away the sin of the world!

Yohanes 1:40

Andrew’s Declaration

1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said ³  and followed Jesus. ⁴ 

Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ⁵  “Look, a true Israelite in whom there is no deceit!” ⁶ 

Yohanes 5:23

5:23 so that all people ⁷  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 5:29

5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ⁸ 

Yohanes 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

Yohanes 8:5

8:5 In the law Moses commanded us to stone to death ⁹  such women. ¹⁰  What then do you say?”

Yohanes 8:39

8:39 They answered him, ¹¹  “Abraham is our father!” ¹²  Jesus replied, ¹³  “If you are ¹⁴  Abraham’s children, you would be doing ¹⁵  the deeds of Abraham.

Yohanes 13:14

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.

Yohanes 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ¹⁶  But they no longer have any excuse for their sin.

Yohanes 16:2

16:2 They will put you out of ¹⁷  the synagogue, ¹⁸  yet a time ¹⁹  is coming when the one who kills you will think he is offering service to God. ²⁰ 

Yohanes 20:20

20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ²¹ 

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ²²  So they threw the net, ²³  and were not able to pull it in because of the large number of fish.

[1:29]  ¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:40]  ³ tn Grk “who heard from John.”

[1:40]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:47]  ⁵ tn Grk “said about him.”

[1:47]  ⁶ tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[5:23]  ⁷ 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”).

[5:29]  ⁸ tn Or “a resurrection resulting in judgment.”

[8:5]  ⁹ sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ¹⁰ sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[8:39]  ¹¹ tn Grk “They answered and said to him.”

[8:39]  ¹² tn Or “Our father is Abraham.”

[8:39]  ¹³ tn Grk “Jesus said to them.”

[8:39]  ¹⁴ 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]  ¹⁵ 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.”

[15:22]  ¹⁶ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[16:2]  ¹⁷ tn Or “expel you from.”

[16:2]  ¹⁸ sn See the note on synagogue in 6:59.

[16:2]  ¹⁹ tn Grk “an hour.”

[16:2]  ²⁰ 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.

[20:20]  ²¹ sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.

[21:6]  ²² 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]  ²³ 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.