Yohanes 1:51

1:51 He continued, ¹  “I tell all of you the solemn truth ²  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ³ 

Yohanes 3:5

3:5 Jesus answered, “I tell you the solemn truth, ⁴  unless a person is born of water and spirit, ⁵  he cannot enter the kingdom of God.

Yohanes 3:16

3:16 For this is the way ⁶  God loved the world: He gave his one and only ⁷  Son, so that everyone who believes in him will not perish ⁸  but have eternal life. ⁹ 

Yohanes 3:18

3:18 The one who believes in him is not condemned. ¹⁰  The one who does not believe has been condemned ¹¹  already, because he has not believed in the name of the one and only ¹²  Son of God.

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹³  the Son will not see life, but God’s wrath ¹⁴  remains ¹⁵  on him.

Yohanes 5:25

5:25 I tell you the solemn truth, ¹⁶  a time ¹⁷  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

Yohanes 6:27

6:27 Do not work for the food that disappears, ¹⁸  but for the food that remains to eternal life – the food ¹⁹  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ²⁰ 

Yohanes 8:54

8:54 Jesus replied, ²¹  “If I glorify myself, my glory is worthless. ²²  The one who glorifies me is my Father, about whom you people ²³  say, ‘He is our God.’

Yohanes 9:24

9:24 Then they summoned ²⁴  the man who used to be blind ²⁵  a second time and said to him, “Promise before God to tell the truth. ²⁶  We know that this man ²⁷  is a sinner.”

Yohanes 20:31

20:31 But these ²⁸  are recorded ²⁹  so that you may believe ³⁰  that Jesus is the Christ, ³¹  the Son of God, and that by believing you may have life in his name. ³² 

[1:51]  ¹ tn Grk “and he said to him.”

[1:51]  ² tn Grk “Truly, truly, I say to you.”

[1:51]  ³ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[3:5]  ⁴ tn Grk “Truly, truly, I say to you.”

[3:5]  ⁵ tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).

[3:5]  sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.

[3:16]  ⁶ tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.

[3:16]  ⁷ tn 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 Clement 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 (τέκνα θεοῦ, tekna qeou), 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).

[3:16]  ⁸ tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.

[3:16]  ⁹ sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.

[3:18]  ¹⁰ tn Grk “judged.”

[3:18]  ¹¹ tn Grk “judged.”

[3:18]  ¹² tn See the note on the term “one and only” in 3:16.

[3:36]  ¹³ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ¹⁴ tn Or “anger because of evil,” or “punishment.”

[3:36]  ¹⁵ tn Or “resides.”

[5:25]  ¹⁶ tn Grk “Truly, truly, I say to you.”

[5:25]  ¹⁷ tn Grk “an hour.”

[6:27]  ¹⁸ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ¹⁹ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ²⁰ tn Grk “on this one.”

[8:54]  ²¹ tn Grk “Jesus answered.”

[8:54]  ²² tn Grk “is nothing.”

[8:54]  ²³ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[9:24]  ²⁴ tn Grk “they called.”

[9:24]  ²⁵ tn Grk “who was blind.”

[9:24]  ²⁶ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ²⁷ tn The phrase “this man” is a reference to Jesus.

[20:31]  ²⁸ tn Grk “these things.”

[20:31]  ²⁹ tn Grk “are written.”

[20:31]  ³⁰ tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (Ì^66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuhte) after ἵνα (Jina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ Ë^1,13 33 Ï) read the aorist subjunctive πιστεύσητε (pisteushte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁷ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).

[20:31]  ³¹ tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[20:31]  sn See the note on Christ in 1:20.

[20:31]  ³² sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.