Yohanes 1:12

1:12 But to all who have received him – those who believe in his name ¹  – he has given the right to become God’s children

Yohanes 1:30

1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ²  because he existed before me.’

Yohanes 1:51

1:51 He continued, ³  “I tell all of you the solemn truth ⁴  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ⁵ 

Yohanes 5:3

5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.

Yohanes 6:14

6:14 Now when the people saw the miraculous sign that Jesus ⁶  performed, they began to say to one another, “This is certainly the Prophet ⁷  who is to come into the world.” ⁸ 

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ⁹ 

Yohanes 7:30

7:30 So then they tried to seize Jesus, ¹⁰  but no one laid a hand on him, because his time ¹¹  had not yet come.

Yohanes 9:6

9:6 Having said this, ¹²  he spat on the ground and made some mud ¹³  with the saliva. He ¹⁴  smeared the mud on the blind man’s ¹⁵  eyes

Yohanes 11:11

11:11 After he said this, he added, ¹⁶  “Our friend Lazarus has fallen asleep. ¹⁷  But I am going there to awaken him.”

Yohanes 12:13

12:13 So they took branches of palm trees ¹⁸  and went out to meet him. They began to shout, ¹⁹  “Hosanna! ²⁰  Blessed is the one who comes in the name of the Lord! ²¹  Blessed is ²²  the king of Israel!”

Yohanes 13:38

13:38 Jesus answered, “Will you lay down your life for me? ²³  I tell you the solemn truth, ²⁴  the rooster will not crow until you have denied me three times!

Yohanes 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ²⁵  that I love the Father. ²⁶  Get up, let us go from here.” ²⁷ 

Yohanes 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ²⁸  But they no longer have any excuse for their sin.

Yohanes 20:27

20:27 Then he said to Thomas, “Put ²⁹  your finger here, and examine ³⁰  my hands. Extend ³¹  your hand and put it ³²  into my side. Do not continue in your unbelief, but believe.” ³³ 

[1:12]  ¹ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

[1:30]  ² tn Or “has a higher rank than I.”

[1:51]  ³ tn Grk “and he said to him.”

[1:51]  ⁴ tn Grk “Truly, truly, I say to you.”

[1:51]  ⁵ 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.

[6:14]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁷ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ⁸ sn An allusion to Deut 18:15.

[6:37]  ⁹ tn Or “drive away”; Grk “cast out.”

[7:30]  ¹⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

[7:30]  ¹¹ tn Grk “his hour.”

[9:6]  ¹² tn Grk “said these things.”

[9:6]  ¹³ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ¹⁴ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ¹⁵ tn Grk “on his.”

[11:11]  ¹⁶ tn Grk “He said these things, and after this he said to them.”

[11:11]  ¹⁷ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[12:13]  ¹⁸ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ¹⁹ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ²⁰ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ²¹ sn A quotation from Ps 118:25-26.

[12:13]  ²² tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[13:38]  ²³ tn Or “Will you die willingly for me?”

[13:38]  ²⁴ tn Grk “Truly, truly, I say to you.”

[14:31]  ²⁵ tn Or “may learn.”

[14:31]  ²⁶ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ²⁷ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[15:22]  ²⁸ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[20:27]  ²⁹ 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]  ³⁰ 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]  ³¹ tn Or “reach out” or “put.”

[20:27]  ³² 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]  ³³ tn Grk “and do not be unbelieving, but believing.”