Yohanes 3:15

3:15 so that everyone who believes in him may have eternal life.” ¹ 

Yohanes 6:36

6:36 But I told you ²  that you have seen me ³  and still do not believe.

Yohanes 6:47

6:47 I tell you the solemn truth, ⁴  the one who believes ⁵  has eternal life. ⁶ 

Yohanes 8:30

8:30 While he was saying these things, many people ⁷  believed in him.

Yohanes 8:45

8:45 But because I am telling you ⁸  the truth, you do not believe me.

Yohanes 9:36

9:36 The man ⁹  replied, ¹⁰  “And who is he, sir, that ¹¹  I may believe in him?”

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ¹² 

Yohanes 10:26

10:26 But you refuse to believe because you are not my sheep.

Yohanes 10:37

10:37 If I do not perform ¹³  the deeds ¹⁴  of my Father, do not believe me.

Yohanes 12:11

12:11 for on account of him many of the Jewish people from Jerusalem ¹⁵  were going away and believing in Jesus.

[3:15]  ¹ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:15]  sn Some interpreters extend the quotation of Jesus’ words through v. 21.

[6:36]  ² tn Grk “But I said to you.”

[6:36]  ³ tc A few witnesses lack με (me, “me”; א A a b e q sy^s,c), while the rest of the tradition has the word (Ì^66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity’s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be “me” or it could be “signs,” reaching back to vv. 26 and 30. However, the oblique form of ἐγώ (egw, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text.

[6:47]  ⁴ tn Grk “Truly, truly, I say to you.”

[6:47]  ⁵ 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]  ⁶ tn Compare John 6:40.

[8:30]  ⁷ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[8:45]  ⁸ tn Or “because I tell you.”

[9:36]  ⁹ tn Grk “That one.”

[9:36]  ¹⁰ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ¹¹ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:38]  ¹² sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[10:37]  ¹³ tn Or “do.”

[10:37]  ¹⁴ tn Or “works.”

[12:11]  ¹⁵ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.