Yohanes 10:30

10:30 The Father and I ¹  are one.” ² 

Yohanes 10:13

10:13 Because he is a hired hand and is not concerned about the sheep, ³  he runs away. ⁴ 

Yohanes 5:44

5:44 How can you believe, if you accept praise ⁵  from one another and don’t seek the praise ⁶  that comes from the only God? ⁷ 

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ⁸  and just as I said to the Jewish religious leaders, ⁹  ‘Where I am going you cannot come,’ ¹⁰  now I tell you the same. ¹¹ 

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ¹²  realized that only one small boat ¹³  had been there, and that Jesus had not boarded ¹⁴  it with his disciples, but that his disciples had gone away alone.

Yohanes 12:35

12:35 Jesus replied, ¹⁵  “The light is with you for a little while longer. ¹⁶  Walk while you have the light, so that the darkness may not overtake you. ¹⁷  The one who walks in the darkness does not know where he is going.

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

[10:30]  ¹ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ² tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[10:13]  ³ tn Grk “does not have a care for the sheep.”

[10:13]  ⁴ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

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

[5:44]  ⁶ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ⁷ 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.

[13:33]  ⁸ tn Or “You will seek me.”

[13:33]  ⁹ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, 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 in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ¹⁰ sn See John 7:33-34.

[13:33]  ¹¹ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[6:22]  ¹² tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ¹³ 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]  ¹⁴ tn Grk “entered.”

[12:35]  ¹⁵ tn Grk “Then Jesus said to them.”

[12:35]  ¹⁶ tn Grk “Yet a little while the light is with you.”

[12:35]  ¹⁷ sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.