Yohanes 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ¹  really is the Savior of the world.” ² 

Yohanes 6:69

6:69 We ³  have come to believe and to know ⁴  that you are the Holy One of God!” ⁵ 

Yohanes 1:6

1:6 A man came, sent from God, whose name was John. ⁶ 

Yohanes 6:47

6:47 I tell you the solemn truth, ⁷  the one who believes ⁸  has eternal life. ⁹ 

Yohanes 8:58

8:58 Jesus said to them, “I tell you the solemn truth, ¹⁰  before Abraham came into existence, ¹¹  I am!” ¹² 

Yohanes 20:31

20:31 But these ¹³  are recorded ¹⁴  so that you may believe ¹⁵  that Jesus is the Christ, ¹⁶  the Son of God, and that by believing you may have life in his name. ¹⁷ 

Yohanes 2:24

2:24 But Jesus would not entrust himself to them, because he knew all people. ¹⁸ 

Yohanes 8:34

8:34 Jesus answered them, “I tell you the solemn truth, ¹⁹  everyone who practices ²⁰  sin is a slave ²¹  of sin.

Yohanes 8:51

8:51 I tell you the solemn truth, ²²  if anyone obeys ²³  my teaching, ²⁴  he will never see death.” ²⁵ 

Yohanes 13:16

13:16 I tell you the solemn truth, ²⁶  the slave ²⁷  is not greater than his master, nor is the one who is sent as a messenger ²⁸  greater than the one who sent him.

Yohanes 1:51

1:51 He continued, ²⁹  “I tell all of you the solemn truth ³⁰  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ³¹ 

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ³²  was in Jerusalem ³³  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ³⁴ 

Yohanes 3:3

3:3 Jesus replied, ³⁵  “I tell you the solemn truth, ³⁶  unless a person is born from above, ³⁷  he cannot see the kingdom of God.” ³⁸ 

Yohanes 3:5

3:5 Jesus answered, “I tell you the solemn truth, ³⁹  unless a person is born of water and spirit, ⁴⁰  he cannot enter the kingdom of God.

Yohanes 3:11

3:11 I tell you the solemn truth, ⁴¹  we speak about what we know and testify about what we have seen, but ⁴²  you people ⁴³  do not accept our testimony. ⁴⁴ 

Yohanes 5:25

5:25 I tell you the solemn truth, ⁴⁵  a time ⁴⁶  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 5:32

5:32 There is another ⁴⁷  who testifies about me, and I know the testimony he testifies about me is true.

Yohanes 5:39

5:39 You study the scriptures thoroughly ⁴⁸  because you think in them you possess eternal life, ⁴⁹  and it is these same scriptures ⁵⁰  that testify about me,

Yohanes 6:26

6:26 Jesus replied, ⁵¹  “I tell you the solemn truth, ⁵²  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ⁵³ 

Yohanes 9:18

9:18 Now the Jewish religious leaders ⁵⁴  refused to believe ⁵⁵  that he had really been blind and had gained his sight until at last they summoned ⁵⁶  the parents of the man who had become able to see. ⁵⁷ 

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁵⁸  the one who does not enter the sheepfold ⁵⁹  by the door, ⁶⁰  but climbs in some other way, is a thief and a robber.

Yohanes 12:24

12:24 I tell you the solemn truth, ⁶¹  unless a kernel of wheat falls into the ground and dies, it remains by itself alone. ⁶²  But if it dies, it produces ⁶³  much grain. ⁶⁴ 

Yohanes 13:20

13:20 I tell you the solemn truth, ⁶⁵  whoever accepts ⁶⁶  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ⁶⁷ 

Yohanes 13:38

13:38 Jesus answered, “Will you lay down your life for me? ⁶⁸  I tell you the solemn truth, ⁶⁹  the rooster will not crow until you have denied me three times!

Yohanes 16:20

16:20 I tell you the solemn truth, ⁷⁰  you will weep ⁷¹  and wail, ⁷²  but the world will rejoice; you will be sad, ⁷³  but your sadness will turn into ⁷⁴  joy.

Yohanes 16:23

16:23 At that time ⁷⁵  you will ask me nothing. I tell you the solemn truth, ⁷⁶  whatever you ask the Father in my name he will give you. ⁷⁷ 

Yohanes 20:27

20:27 Then he said to Thomas, “Put ⁷⁸  your finger here, and examine ⁷⁹  my hands. Extend ⁸⁰  your hand and put it ⁸¹  into my side. Do not continue in your unbelief, but believe.” ⁸² 

Yohanes 21:12

21:12 “Come, have breakfast,” Jesus said. ⁸³  But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord.

Yohanes 5:19

5:19 So Jesus answered them, ⁸⁴  “I tell you the solemn truth, ⁸⁵  the Son can do nothing on his own initiative, ⁸⁶  but only what he sees the Father doing. For whatever the Father ⁸⁷  does, the Son does likewise. ⁸⁸ 

Yohanes 5:24

5:24 “I tell you the solemn truth, ⁸⁹  the one who hears ⁹⁰  my message ⁹¹  and believes the one who sent me has eternal life and will not be condemned, ⁹²  but has crossed over from death to life.

Yohanes 8:52

8:52 Then ⁹³  the Judeans ⁹⁴  responded, ⁹⁵  “Now we know you’re possessed by a demon! ⁹⁶  Both Abraham and the prophets died, and yet ⁹⁷  you say, ‘If anyone obeys ⁹⁸  my teaching, ⁹⁹  he will never experience ¹⁰⁰  death.’ ¹⁰¹ 

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ¹⁰²  so that you may come to know ¹⁰³  and understand that I am in the Father and the Father is in me.”

Yohanes 14:12

14:12 I tell you the solemn truth, ¹⁰⁴  the person who believes in me will perform ¹⁰⁵  the miraculous deeds ¹⁰⁶  that I am doing, ¹⁰⁷  and will perform ¹⁰⁸  greater deeds ¹⁰⁹  than these, because I am going to the Father.

Yohanes 17:8

17:8 because I have given them the words you have given me. They ¹¹⁰  accepted ¹¹¹  them ¹¹²  and really ¹¹³  understand ¹¹⁴  that I came from you, and they believed that you sent me.

Yohanes 21:18

21:18 I tell you the solemn truth, ¹¹⁵  when you were young, you tied your clothes around you ¹¹⁶  and went wherever you wanted, but when you are old, you will stretch out your hands, and others will tie you up ¹¹⁷  and bring you where you do not want to go.”

[4:42]  ¹ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ² sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[6:69]  ³ tn Grk “And we.”

[6:69]  ⁴ sn See 1 John 4:16.

[6:69]  ⁵ tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C³ Θ* ˹ 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b sy^c) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ˹³ 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì⁶⁶ as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì⁷⁵ א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:69]  sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).

[1:6]  ⁶ sn John refers to John the Baptist.

[6:47]  ⁷ tn Grk “Truly, truly, I say to you.”

[6:47]  ⁸ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ⁹ tn Compare John 6:40.

[8:58]  ¹⁰ tn Grk “Truly, truly, I say to you.”

[8:58]  ¹¹ tn Grk “before Abraham was.”

[8:58]  ¹² sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

[20:31]  ¹³ tn Grk “these things.”

[20:31]  ¹⁴ tn Grk “are written.”

[20:31]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ 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.

[2:24]  ¹⁸ tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).

[8:34]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[8:34]  ²⁰ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ²¹ tn See the note on the word “slaves” in 4:51.

[8:51]  ²² tn Grk “Truly, truly, I say to you.”

[8:51]  ²³ tn Grk “If anyone keeps.”

[8:51]  ²⁴ tn Grk “my word.”

[8:51]  ²⁵ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:51]  sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.

[13:16]  ²⁶ tn Grk “Truly, truly, I say to you.”

[13:16]  ²⁷ tn See the note on the word “slaves” in 4:51.

[13:16]  ²⁸ tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[1:51]  ²⁹ tn Grk “and he said to him.”

[1:51]  ³⁰ tn Grk “Truly, truly, I say to you.”

[1:51]  ³¹ 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.

[2:23]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ³⁴ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[3:3]  ³⁵ tn Grk “answered and said to him.”

[3:3]  ³⁶ tn Grk “Truly, truly, I say to you.”

[3:3]  ³⁷ tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.

[3:3]  sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).

[3:3]  ³⁸ sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.

[3:5]  ³⁹ tn Grk “Truly, truly, I say to you.”

[3:5]  ⁴⁰ 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.

[3:11]  ⁴¹ tn Grk “Truly, truly, I say to you.”

[3:11]  ⁴² tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ⁴³ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ⁴⁴ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[5:25]  ⁴⁵ tn Grk “Truly, truly, I say to you.”

[5:25]  ⁴⁶ tn Grk “an hour.”

[5:32]  ⁴⁷ sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

[5:39]  ⁴⁸ tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  ⁴⁹ sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  ⁵⁰ tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[6:26]  ⁵¹ tn Grk “answered and said to them.”

[6:26]  ⁵² tn Grk “Truly, truly, I say to you.”

[6:26]  ⁵³ tn Grk “because you ate of the loaves of bread and were filled.”

[9:18]  ⁵⁴ tn Or “the Jewish religious authorities”; 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ⁵⁵ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ⁵⁶ tn Grk “they called.”

[9:18]  ⁵⁷ tn Or “the man who had gained his sight.”

[10:1]  ⁵⁸ tn Grk “Truly, truly, I say to you.”

[10:1]  ⁵⁹ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ⁶⁰ tn Or “entrance.”

[12:24]  ⁶¹ tn Grk “Truly, truly, I say to you.”

[12:24]  ⁶² tn Or “it remains only a single kernel.”

[12:24]  ⁶³ tn Or “bears.”

[12:24]  ⁶⁴ tn Grk “much fruit.”

[13:20]  ⁶⁵ tn Grk “Truly, truly, I say to you.”

[13:20]  ⁶⁶ tn Or “receives,” and so throughout this verse.

[13:20]  ⁶⁷ sn The one who sent me refers to God.

[13:38]  ⁶⁸ tn Or “Will you die willingly for me?”

[13:38]  ⁶⁹ tn Grk “Truly, truly, I say to you.”

[16:20]  ⁷⁰ tn Grk “Truly, truly, I say to you.”

[16:20]  ⁷¹ tn Or “wail,” “cry.”

[16:20]  ⁷² tn Or “lament.”

[16:20]  ⁷³ tn Or “sorrowful.”

[16:20]  ⁷⁴ tn Grk “will become.”

[16:23]  ⁷⁵ tn Grk “And in that day.”

[16:23]  ⁷⁶ tn Grk “Truly, truly, I say to you.”

[16:23]  ⁷⁷ sn This statement is also found in John 15:16.

[20:27]  ⁷⁸ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ⁷⁹ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ⁸⁰ tn Or “reach out” or “put.”

[20:27]  ⁸¹ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ⁸² tn Grk “and do not be unbelieving, but believing.”

[21:12]  ⁸³ tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.

[5:19]  ⁸⁴ tn Grk “answered and said to them.”

[5:19]  ⁸⁵ tn Grk “Truly, truly, I say to you.”

[5:19]  ⁸⁶ tn Grk “nothing from himself.”

[5:19]  ⁸⁷ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ⁸⁸ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[5:24]  ⁸⁹ tn Grk “Truly, truly, I say to you.”

[5:24]  ⁹⁰ tn Or “obeys.”

[5:24]  ⁹¹ tn Or “word.”

[5:24]  ⁹² tn Grk “and does not come into judgment.”

[8:52]  ⁹³ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ⁹⁴ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ⁹⁵ tn Grk “said to him.”

[8:52]  ⁹⁶ tn Grk “you have a demon.”

[8:52]  ⁹⁷ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ⁹⁸ tn Grk “If anyone keeps.”

[8:52]  ⁹⁹ tn Grk “my word.”

[8:52]  ¹⁰⁰ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ¹⁰¹ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[10:38]  ¹⁰² tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ¹⁰³ tn Or “so that you may learn.”

[14:12]  ¹⁰⁴ tn Grk “Truly, truly, I say to you.”

[14:12]  ¹⁰⁵ tn Or “will do.”

[14:12]  ¹⁰⁶ tn Grk “the works.”

[14:12]  ¹⁰⁷ tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ¹⁰⁸ tn Or “will do.”

[14:12]  ¹⁰⁹ tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[17:8]  ¹¹⁰ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ¹¹¹ tn Or “received.”

[17:8]  ¹¹² tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ¹¹³ tn Or “truly.”

[17:8]  ¹¹⁴ tn Or have come to know.”

[21:18]  ¹¹⁵ tn Grk “Truly, truly, I say to you.”

[21:18]  ¹¹⁶ tn Or “you girded yourself.”

[21:18]  ¹¹⁷ tn Grk “others will gird you.”