Yohanes 5:21

5:21 For just as the Father raises the dead and gives them life, ¹  so also the Son gives life to whomever he wishes. ² 

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 6:17

6:17 got into a boat, and started to cross the lake ³  to Capernaum. ⁴  (It had already become dark, and Jesus had not yet come to them.) ⁵ 

Yohanes 9:40

9:40 Some of the Pharisees ⁶  who were with him heard this ⁷  and asked him, ⁸  “We are not blind too, are we?” ⁹ 

Yohanes 11:16

11:16 So Thomas (called Didymus ¹⁰ ) ¹¹  said to his fellow disciples, “Let us go too, so that we may die with him.” ¹² 

Yohanes 11:52

11:52 and not for the Jewish nation ¹³  only, ¹⁴  but to gather together ¹⁵  into one the children of God who are scattered.) ¹⁶ 

Yohanes 12:18

12:18 Because they had heard that Jesus ¹⁷  had performed this miraculous sign, the crowd went out to meet him.

Yohanes 13:9

13:9 Simon Peter said to him, “Lord, wash ¹⁸  not only my feet, but also my hands and my head!”

Yohanes 13:15

13:15 For I have given you an example ¹⁹  – you should do just as I have done for you.

Yohanes 15:8

15:8 My Father is honored ²⁰  by this, that ²¹  you bear ²²  much fruit and show that you are ²³  my disciples.

Yohanes 17:20

Jesus Prays for Believers Everywhere

17:20 “I am not praying ²⁴  only on their behalf, but also on behalf of those who believe ²⁵  in me through their testimony, ²⁶ 

Yohanes 18:17

18:17 The girl ²⁷  who was the doorkeeper said to Peter, “You’re not one of this man’s disciples too, are you?” ²⁸  He replied, ²⁹  “I am not.”

Yohanes 19:18

19:18 There they ³⁰  crucified ³¹  him along with two others, ³²  one on each side, with Jesus in the middle.

Yohanes 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ³³ 

Yohanes 21:9

21:9 When they got out on the beach, ³⁴  they saw a charcoal fire ready ³⁵  with a fish placed on it, and bread.

[5:21]  ¹ tn Grk “and makes them live.”

[5:21]  ² tn Grk “the Son makes whomever he wants to live.”

[6:17]  ³ tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ⁴ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ⁵ sn This is a parenthetical note by the author.

[9:40]  ⁶ sn See the note on Pharisees in 1:24.

[9:40]  ⁷ tn Grk “heard these things.”

[9:40]  ⁸ tn Grk “and said to him.”

[9:40]  ⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).

[11:16]  ¹⁰ sn Didymus means “the twin” in Greek.

[11:16]  ¹¹ sn This is a parenthetical note by the author.

[11:16]  ¹² sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[11:52]  ¹³ tn See the note on the word “nation” in the previous verse.

[11:52]  ¹⁴ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ¹⁵ tn Grk “that he might gather together.”

[11:52]  ¹⁶ sn This is a parenthetical note by the author.

[12:18]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:9]  ¹⁸ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[13:15]  ¹⁹ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[15:8]  ²⁰ tn Grk “glorified.”

[15:8]  ²¹ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ²² tn Or “yield.”

[15:8]  ²³ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[17:20]  ²⁴ tn Or “I do not pray.”

[17:20]  ²⁵ tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ²⁶ tn Grk “their word.”

[18:17]  ²⁷ tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.

[18:17]  ²⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[18:17]  ²⁹ tn Grk “He said.”

[19:18]  ³⁰ tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.

[19:18]  ³¹ sn See the note on Crucify in 19:6.

[19:18]  ³² tn Grk “and with him two others.”

[20:8]  ³³ sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.

[21:9]  ³⁴ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ³⁵ tn Grk “placed,” “laid.”