Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹  but that the world should be saved through him.

Yohanes 7:27

7:27 But we know where this man ²  comes from. ³  Whenever the Christ ⁴  comes, no one will know where he comes from.” ⁵ 

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ⁶ 

Yohanes 6:62

6:62 Then what if you see the Son of Man ascending where he was before? ⁷ 

Yohanes 18:19

Jesus Questioned by Annas

18:19 While this was happening, ⁸  the high priest questioned Jesus about his disciples and about his teaching. ⁹ 

Yohanes 1:32

1:32 Then ¹⁰  John testified, ¹¹  “I saw the Spirit descending like a dove ¹²  from heaven, ¹³  and it remained on him. ¹⁴ 

Yohanes 3:16

3:16 For this is the way ¹⁵  God loved the world: He gave his one and only ¹⁶  Son, so that everyone who believes in him will not perish ¹⁷  but have eternal life. ¹⁸ 

Yohanes 5:22

5:22 Furthermore, the Father does not judge ¹⁹  anyone, but has assigned ²⁰  all judgment to the Son,

Yohanes 5:26

5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,

Yohanes 9:29

9:29 We know that God has spoken to Moses! We do not know where this man ²¹  comes from!”

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 5:27

5:27 and he has granted the Son ²²  authority to execute judgment, ²³  because he is the Son of Man.

Yohanes 1:18

1:18 No one has ever seen God. The only one, ²⁴  himself God, who is in closest fellowship with ²⁵  the Father, has made God ²⁶  known. ²⁷ 

Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ²⁸  in Cana ²⁹  of Galilee. In this way he revealed ³⁰  his glory, and his disciples believed in him. ³¹ 

Yohanes 5:23

5:23 so that all people ³²  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 6:40

6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ³³  at the last day.” ³⁴ 

Yohanes 9:30

9:30 The man replied, ³⁵  “This is a remarkable thing, ³⁶  that you don’t know where he comes from, and yet he caused me to see! ³⁷ 

Yohanes 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ³⁸  came and asked them, “Who are you looking for?” ³⁹ 

[3:17]  ¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[7:27]  ² tn Grk “this one.”

[7:27]  ³ sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  sn See the note on Christ in 1:20.

[7:27]  ⁵ sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[3:35]  ⁶ tn Grk “has given all things into his hand” (an idiom).

[6:62]  ⁷ tn Or “he was formerly?”

[18:19]  ⁸ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ⁹ sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[1:32]  ¹⁰ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:32]  ¹¹ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ¹² sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:32]  ¹³ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ¹⁴ sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

[3:16]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ 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.

[5:22]  ¹⁹ tn Or “condemn.”

[5:22]  ²⁰ tn Or “given,” or “handed over.”

[9:29]  ²¹ tn Grk “where this one.”

[5:27]  ²² tn Grk “him.”

[5:27]  ²³ tn Grk “authority to judge.”

[1:18]  ²⁴ tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.

[1:18]  ²⁵ tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).

[1:18]  ²⁶ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ²⁷ sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”

[2:11]  ²⁸ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ²⁹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³⁰ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ³¹ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[5:23]  ³² 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”).

[6:40]  ³³ tn Or “resurrect him,” or “make him live again.”

[6:40]  ³⁴ sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[9:30]  ³⁵ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ³⁶ tn Grk “For in this is a remarkable thing.”

[9:30]  ³⁷ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[18:4]  ³⁸ tn Grk “knowing all things that were coming upon him.”

[18:4]  ³⁹ tn Grk “Whom do you seek?”