Yohanes 1:16

1:16 For we have all received from his fullness one gracious gift after another. ¹ 

Yohanes 1:35

1:35 Again the next day John ²  was standing there ³  with two of his disciples.

Yohanes 1:37

1:37 When John’s ⁴  two disciples heard him say this, ⁵  they followed Jesus. ⁶ 

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ⁷ 

Yohanes 2:21

2:21 But Jesus ⁸  was speaking about the temple of his body. ⁹ 

Yohanes 3:33

3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. ¹⁰ 

Yohanes 3:35

3:35 The Father loves the Son and has placed all things under his authority. ¹¹ 

Yohanes 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ¹² 

Yohanes 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ¹³ ) ¹⁴ 

Yohanes 6:3

6:3 So Jesus went on up the mountainside ¹⁵  and sat down there with his disciples.

Yohanes 6:8

6:8 One of Jesus’ disciples, ¹⁶  Andrew, Simon Peter’s brother, said to him,

Yohanes 6:16

Walking on Water

6:16 Now when evening came, his disciples went down to the lake, ¹⁷ 

Yohanes 7:13

7:13 However, no one spoke openly about him for fear of the Jewish leaders. ¹⁸ 

Yohanes 7:29

7:29 but ¹⁹  I know him, because I have come from him ²⁰  and he ²¹  sent me.”

Yohanes 9:23

9:23 For this reason his parents said, “He is a mature adult, ²²  ask him.”) ²³ 

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ²⁴  had performed ²⁵  so many miraculous signs before them, they still refused to believe in him,

Yohanes 19:18

19:18 There they ²⁶  crucified ²⁷  him along with two others, ²⁸  one on each side, with Jesus in the middle.

Yohanes 19:36

19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ²⁹ 

[1:16]  ¹ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[1:35]  ² sn John refers to John the Baptist.

[1:35]  ³ tn “There” is not in the Greek text but is implied by current English idiom.

[1:37]  ⁴ tn Grk “his”; the referent (John) has been specified in the translation for clarity.

[1:37]  ⁵ tn Grk “And the two disciples heard him speaking.”

[1:37]  ⁶ sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[2:2]  ⁷ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[2:21]  ⁸ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ⁹ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[2:21]  sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).

[3:33]  ¹⁰ tn Or “is true.”

[3:35]  ¹¹ tn Grk “has given all things into his hand” (an idiom).

[4:2]  ¹² sn This is a parenthetical note by the author.

[4:8]  ¹³ tn Grk “buy food.”

[4:8]  ¹⁴ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[6:3]  ¹⁵ sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).

[6:8]  ¹⁶ tn Grk “one of his disciples.”

[6:16]  ¹⁷ tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.

[7:13]  ¹⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.

[7:29]  ¹⁹ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ²⁰ tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ²¹ tn Grk “and that one.”

[9:23]  ²² tn Or “he is of age.”

[9:23]  ²³ sn This is a parenthetical note by the author explaining the parents’ response.

[12:37]  ²⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ²⁵ tn Or “done.”

[19:18]  ²⁶ 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]  ²⁷ sn See the note on Crucify in 19:6.

[19:18]  ²⁸ tn Grk “and with him two others.”

[19:36]  ²⁹ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.