Yohanes 1:1

The Prologue to the Gospel

1:1 In the beginning ¹  was the Word, and the Word was with God, ²  and the Word was fully God. ³ 

Yohanes 1:23

1:23 John ⁴  said, “I am the voice of one shouting in the wilderness, ‘Make straight ⁵  the way for the Lord,’ ⁶  as Isaiah the prophet said.”

Yohanes 2:18

2:18 So then the Jewish leaders ⁷  responded, ⁸  “What sign can you show us, since you are doing these things?” ⁹ 

Yohanes 5:21

5:21 For just as the Father raises the dead and gives them life, ¹⁰  so also the Son gives life to whomever he wishes. ¹¹ 

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 6:29

6:29 Jesus replied, ¹²  “This is the deed ¹³  God requires ¹⁴  – to believe in the one whom he ¹⁵  sent.”

Yohanes 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ¹⁶  himself also went up, not openly but in secret.

Yohanes 8:3

8:3 The experts in the law ¹⁷  and the Pharisees ¹⁸  brought a woman who had been caught committing adultery. They made her stand in front of them

Yohanes 8:48

8:48 The Judeans ¹⁹  replied, ²⁰  “Aren’t we correct in saying ²¹  that you are a Samaritan and are possessed by a demon?” ²² 

Yohanes 9:19-20

9:19 They asked the parents, ²³  “Is this your son, whom you say ²⁴  was born blind? Then how does he now see?” 9:20 So his parents replied, ²⁵  “We know that this is our son and that he was born blind.

Yohanes 10:6

10:6 Jesus told them this parable, ²⁶  but they ²⁷  did not understand ²⁸  what he was saying to them.

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ²⁹ 

Yohanes 11:6

11:6 So when he heard that Lazarus ³⁰  was sick, he remained in the place where he was for two more days.

Yohanes 11:27

11:27 She replied, ³¹  “Yes, Lord, I believe ³²  that you are the Christ, ³³  the Son of God who comes into the world.” ³⁴ 

Yohanes 11:40

11:40 Jesus responded, ³⁵  “Didn’t I tell you that if you believe, you would see the glory of God?”

Yohanes 12:12

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ³⁶ 

Yohanes 13:11

13:11 (For Jesus ³⁷  knew the one who was going to betray him. For this reason he said, “Not every one of you is ³⁸  clean.”) ³⁹ 

Yohanes 13:19

13:19 I am telling you this now, ⁴⁰  before it happens, so that when it happens you may believe ⁴¹  that I am he. ⁴² 

Yohanes 13:27

13:27 And after Judas ⁴³  took the piece of bread, Satan entered into him. ⁴⁴  Jesus said to him, ⁴⁵  “What you are about to do, do quickly.”

Yohanes 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ⁴⁶  with their commanding officer ⁴⁷  and the officers of the Jewish leaders ⁴⁸  arrested ⁴⁹  Jesus and tied him up. ⁵⁰ 

Yohanes 19:42

19:42 And so, because it was the Jewish day of preparation ⁵¹  and the tomb was nearby, ⁵²  they placed Jesus’ body there.

Yohanes 21:9

21:9 When they got out on the beach, ⁵³  they saw a charcoal fire ready ⁵⁴  with a fish placed on it, and bread.

[1:1]  ¹ sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)

[1:1]  ² tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.

[1:1]  ³ tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.

[1:1]  sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.

[1:23]  ⁴ tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ⁵ sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ⁶ sn A quotation from Isa 40:3.

[2:18]  ⁷ tn Or “the Jewish 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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[2:18]  ⁸ tn Grk “answered and said to him.”

[2:18]  ⁹ sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[5:21]  ¹⁰ tn Grk “and makes them live.”

[5:21]  ¹¹ tn Grk “the Son makes whomever he wants to live.”

[6:29]  ¹² tn Grk “answered and said to them.”

[6:29]  ¹³ tn Grk “the work.”

[6:29]  ¹⁴ tn Grk “This is the work of God.”

[6:29]  ¹⁵ tn Grk “that one” (i.e., God).

[7:10]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:3]  ¹⁷ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ¹⁸ sn See the note on Pharisees in 1:24.

[8:48]  ¹⁹ tn Grk “the Jews.” See the note on this term in v. 31. Here 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). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ²⁰ tn Grk “answered and said to him.”

[8:48]  ²¹ tn Grk “Do we not say rightly.”

[8:48]  ²² tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[9:19]  ²³ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ²⁴ tn The Greek pronoun and verb are both plural (both parents are addressed).

[9:20]  ²⁵ tn Grk “So his parents answered and said.”

[10:6]  ²⁶ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

[10:6]  ²⁷ tn Grk “these.”

[10:6]  ²⁸ tn Or “comprehend.”

[10:35]  ²⁹ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[11:6]  ³⁰ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:27]  ³¹ tn Grk “She said to him.”

[11:27]  ³² tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ³³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ³⁴ tn Or “the Son of God, the one who comes into the world.”

[11:40]  ³⁵ tn Grk “Jesus said to her.”

[12:12]  ³⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:11]  ³⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ³⁸ tn Grk “Not all of you are.”

[13:11]  ³⁹ sn This is a parenthetical note by the author.

[13:19]  ⁴⁰ tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”

[13:19]  ⁴¹ tn Grk “so that you may believe.”

[13:19]  ⁴² tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.

[13:27]  ⁴³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ⁴⁴ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ⁴⁵ tn Grk “Then Jesus said to him.”

[18:12]  ⁴⁶ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ⁴⁷ tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ⁴⁸ tn Or “the Jewish 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 to the Jewish leaders, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ⁴⁹ tn Or “seized.”

[18:12]  ⁵⁰ tn Or “bound him.”

[19:42]  ⁵¹ sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.

[19:42]  ⁵² sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.

[21:9]  ⁵³ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ⁵⁴ tn Grk “placed,” “laid.”