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 1:32

1:32 Then ²  John testified, ³  “I saw the Spirit descending like a dove ⁴  from heaven, ⁵  and it remained on him. ⁶ 

Yohanes 3:11

3:11 I tell you the solemn truth, ⁷  we speak about what we know and testify about what we have seen, but ⁸  you people ⁹  do not accept our testimony. ¹⁰ 

Yohanes 6:5

6:5 Then Jesus, when he looked up ¹¹  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

Yohanes 6:19

6:19 Then, when they had rowed about three or four miles, ¹²  they caught sight of Jesus walking on the lake, ¹³  approaching the boat, and they were frightened.

Yohanes 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ¹⁴  who had believed him, “If you continue to follow my teaching, ¹⁵  you are really ¹⁶  my disciples

Yohanes 10:14

10:14 “I am the good shepherd. I ¹⁷  know my own ¹⁸  and my own know me –

Yohanes 12:24

12:24 I tell you the solemn truth, ¹⁹  unless a kernel of wheat falls into the ground and dies, it remains by itself alone. ²⁰  But if it dies, it produces ²¹  much grain. ²² 

Yohanes 14:3

14:3 And if I go and make ready ²³  a place for you, I will come again and take you ²⁴  to be with me, ²⁵  so that where I am you may be too.

Yohanes 18:5

18:5 They replied, ²⁶  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ²⁷ 

[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).

[1:32]  ² tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:32]  ³ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ⁴ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:32]  ⁵ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ⁶ sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

[3:11]  ⁷ tn Grk “Truly, truly, I say to you.”

[3:11]  ⁸ tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ⁹ 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]  ¹⁰ 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).

[6:5]  ¹¹ tn Grk “when he lifted up his eyes” (an idiom).

[6:19]  ¹² tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[6:19]  sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.

[6:19]  ¹³ tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”

[8:31]  ¹⁴ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), 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; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ¹⁵ tn Grk “If you continue in my word.”

[8:31]  ¹⁶ tn Or “truly.”

[10:14]  ¹⁷ tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:14]  ¹⁸ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[12:24]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[12:24]  ²⁰ tn Or “it remains only a single kernel.”

[12:24]  ²¹ tn Or “bears.”

[12:24]  ²² tn Grk “much fruit.”

[14:3]  ²³ tn Or “prepare.”

[14:3]  ²⁴ tn Or “bring you.”

[14:3]  ²⁵ tn Grk “to myself.”

[18:5]  ²⁶ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[18:5]  ²⁷ sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).