Yohanes 1:3

1:3 All things were created ¹  by him, and apart from him not one thing was created ²  that has been created. ³ 

Yohanes 2:24

2:24 But Jesus would not entrust himself to them, because he knew all people. ⁴ 

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁵  on the Sabbath, the Jewish leaders ⁶  began persecuting ⁷  him.

Yohanes 7:13

7:13 However, no one spoke openly about him for fear of the Jewish leaders. ⁸ 

Yohanes 9:23

9:23 For this reason his parents said, “He is a mature adult, ⁹  ask him.”) ¹⁰ 

Yohanes 10:2

10:2 The one who enters by the door is the shepherd of the sheep.

Yohanes 10:19

10:19 Another sharp division took place among the Jewish people ¹¹  because of these words.

Yohanes 12:5

12:5 “Why wasn’t this oil sold for three hundred silver coins ¹²  and the money ¹³  given to the poor?”

Yohanes 12:11

12:11 for on account of him many of the Jewish people from Jerusalem ¹⁴  were going away and believing in Jesus.

Yohanes 12:39

12:39 For this reason they could not believe, ¹⁵  because again Isaiah said,

Yohanes 15:3

15:3 You are clean already ¹⁶  because of the word that I have spoken to you.

[1:3]  ¹ tn Or “made”; Grk “came into existence.”

[1:3]  ² tn Or “made”; Grk “nothing came into existence.”

[1:3]  ³ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”

[2:24]  ⁴ tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).

[5:16]  ⁵ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ⁶ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁷ tn Or “harassing.”

[7:13]  ⁸ 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.

[9:23]  ⁹ tn Or “he is of age.”

[9:23]  ¹⁰ sn This is a parenthetical note by the author explaining the parents’ response.

[10:19]  ¹¹ tn Or perhaps “the Jewish religious leaders”; 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 could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

[12:5]  ¹² tn Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).

[12:5]  ¹³ tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[12:11]  ¹⁴ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:39]  ¹⁵ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[15:3]  ¹⁶ sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).