Yohanes 1:15

1:15 John ¹  testified ²  about him and shouted out, ³  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ⁴  because he existed before me.’”

Yohanes 1:19

The Testimony of John the Baptist

1:19 Now ⁵  this was ⁶  John’s ⁷  testimony ⁸  when the Jewish leaders ⁹  sent ¹⁰  priests and Levites from Jerusalem ¹¹  to ask him, “Who are you?” ¹² 

Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ¹³  in Cana ¹⁴  of Galilee. In this way he revealed ¹⁵  his glory, and his disciples believed in him. ¹⁶ 

Yohanes 3:19

3:19 Now this is the basis for judging: ¹⁷  that the light has come into the world and people ¹⁸  loved the darkness rather than the light, because their deeds were evil.

Yohanes 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹⁹  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 3:29

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ²⁰  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ²¹ 

Yohanes 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ²²  really is the Savior of the world.” ²³ 

Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ²⁴  to come down and heal his son, who was about to die.

Yohanes 6:5

6:5 Then Jesus, when he looked up ²⁵  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 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

Yohanes 6:58

6:58 This ²⁶  is the bread that came down from heaven; it is not like the bread your ancestors ²⁷  ate, but then later died. ²⁸  The one who eats ²⁹  this bread will live forever.”

Yohanes 7:18

7:18 The person who speaks on his own authority ³⁰  desires ³¹  to receive honor ³²  for himself; the one who desires ³³  the honor ³⁴  of the one who sent him is a man of integrity, ³⁵  and there is no unrighteousness in him.

Yohanes 7:35-36

7:35 Then the Jewish leaders ³⁶  said to one another, “Where is he ³⁷  going to go that we cannot find him? ³⁸  He is not going to go to the Jewish people dispersed ³⁹  among the Greeks and teach the Greeks, is he? ⁴⁰  7:36 What did he mean by saying, ⁴¹  ‘You will look for me ⁴²  but will not find me, and where I am you cannot come’?”

Yohanes 9:24

9:24 Then they summoned ⁴³  the man who used to be blind ⁴⁴  a second time and said to him, “Promise before God to tell the truth. ⁴⁵  We know that this man ⁴⁶  is a sinner.”

Yohanes 10:16

10:16 I have ⁴⁷  other sheep that do not come from ⁴⁸  this sheepfold. ⁴⁹  I must bring them too, and they will listen to my voice, ⁵⁰  so that ⁵¹  there will be one flock and ⁵²  one shepherd.

Yohanes 10:18

10:18 No one takes it away from me, but I lay it down ⁵³  of my own free will. ⁵⁴  I have the authority ⁵⁵  to lay it down, and I have the authority ⁵⁶  to take it back again. This commandment ⁵⁷  I received from my Father.”

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ⁵⁸  but to God’s glory, ⁵⁹  so that the Son of God may be glorified through it.” ⁶⁰ 

Yohanes 15:5

15:5 “I am the vine; you are the branches. The one who remains ⁶¹  in me – and I in him – bears ⁶²  much fruit, ⁶³  because apart from me you can accomplish ⁶⁴  nothing.

[1:15]  ¹ sn John refers to John the Baptist.

[1:15]  ² tn Or “bore witness.”

[1:15]  ³ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ⁴ tn Or “has a higher rank than I.”

[1:19]  ⁵ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:19]  ⁶ tn Grk “is.”

[1:19]  ⁷ sn John’s refers to John the Baptist.

[1:19]  ⁸ tn Or “witness.”

[1:19]  sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).

[1:19]  ⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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.)

[1:19]  ¹⁰ tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892^c al it) or after “Levites” (Ì^{66c vid} A Θ Ψ Ë¹³ 579 al lat), while the earliest mss as well as the majority of mss (Ì^66*,75 א C³ L W^s ˹ Ï) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

[1:19]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ¹² sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.

[2:11]  ¹³ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ¹⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ¹⁵ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ¹⁶ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[3:19]  ¹⁷ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ¹⁸ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[3:26]  ¹⁹ tn “River” is not in the Greek text but is supplied for clarity.

[3:29]  ²⁰ tn Grk “rejoices with joy” (an idiom).

[3:29]  ²¹ tn Grk “Therefore this my joy is fulfilled.”

[4:42]  ²² tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ²³ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[4:47]  ²⁴ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[6:5]  ²⁵ tn Grk “when he lifted up his eyes” (an idiom).

[6:58]  ²⁶ tn Or “This one.”

[6:58]  ²⁷ tn Or “forefathers”; Grk “fathers.”

[6:58]  ²⁸ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ²⁹ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[7:18]  ³⁰ tn Grk “who speaks from himself.”

[7:18]  ³¹ tn Or “seeks.”

[7:18]  ³² tn Or “praise”; Grk “glory.”

[7:18]  ³³ tn Or “seeks.”

[7:18]  ³⁴ tn Or “praise”; Grk “glory.”

[7:18]  ³⁵ tn Or “is truthful”; Grk “is true.”

[7:35]  ³⁶ 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 is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ³⁷ tn Grk “this one.”

[7:35]  ³⁸ tn Grk “will not find him.”

[7:35]  ³⁹ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ⁴⁰ 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 “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[7:36]  ⁴¹ tn Grk “What is this word that he said.”

[7:36]  ⁴² tn Grk “seek me.”

[9:24]  ⁴³ tn Grk “they called.”

[9:24]  ⁴⁴ tn Grk “who was blind.”

[9:24]  ⁴⁵ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ⁴⁶ tn The phrase “this man” is a reference to Jesus.

[10:16]  ⁴⁷ tn Grk “And I have.” 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.

[10:16]  ⁴⁸ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁴⁹ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁵⁰ tn Grk “they will hear my voice.”

[10:16]  ⁵¹ tn Grk “voice, and.”

[10:16]  ⁵² tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[10:18]  ⁵³ tn Or “give it up.”

[10:18]  ⁵⁴ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ⁵⁵ tn Or “I have the right.”

[10:18]  ⁵⁶ tn Or “I have the right.”

[10:18]  ⁵⁷ tn Or “order.”

[11:4]  ⁵⁸ tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ⁵⁹ tn Or “to God’s praise.”

[11:4]  ⁶⁰ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[15:5]  ⁶¹ tn Or “resides.”

[15:5]  ⁶² tn Or “yields.”

[15:5]  ⁶³ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ⁶⁴ tn Or “do.”