Yohanes 1:34

1:34 I have both seen and testified that this man is the Chosen One of God.” ¹ 

Yohanes 12:32

12:32 And I, when I am lifted up from the earth, will draw all people ²  to myself.”

Yohanes 17:18

17:18 Just as you sent me into the world, so I sent them into the world. ³ 

Yohanes 5:17

5:17 So he ⁴  told ⁵  them, “My Father is working until now, and I too am working.” ⁶ 

Yohanes 6:56

6:56 The one who eats ⁷  my flesh and drinks my blood resides in me, and I in him. ⁸ 

Yohanes 10:27

10:27 My sheep listen to my voice, and I know them, and they follow me.

Yohanes 14:16

14:16 Then ⁹  I will ask the Father, and he will give you another Advocate ¹⁰  to be with you forever –

Yohanes 15:9

15:9 “Just as the Father has loved me, I have also loved you; remain ¹¹  in my love.

Yohanes 17:22

17:22 The glory ¹²  you gave to me I have given to them, that they may be one just as we are one –

Yohanes 1:31

1:31 I did not recognize ¹³  him, but I came baptizing with water so that he could be revealed to Israel.” ¹⁴ 

Yohanes 6:44

6:44 No one can come to me unless the Father who sent me draws him, ¹⁵  and I will raise him up at the last day.

Yohanes 6:54

6:54 The one who eats ¹⁶  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ¹⁷ 

Yohanes 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ¹⁸  me will live because of me.

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ¹⁹  for ²⁰  the sheep.

Yohanes 10:28

10:28 I give ²¹  them eternal life, and they will never perish; ²²  no one will snatch ²³  them from my hand.

Yohanes 14:20

14:20 You will know at that time ²⁴  that I am in my Father and you are in me and I am in you.

Yohanes 17:26

17:26 I made known your name to them, and I will continue to make it known, ²⁵  so that the love you have loved me with may be in them, and I may be in them.”

Yohanes 20:21

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.”

Yohanes 8:26

8:26 I have many things to say and to judge ²⁶  about you, but the Father ²⁷  who sent me is truthful, ²⁸  and the things I have heard from him I speak to the world.” ²⁹ 

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ³⁰  so that you may come to know ³¹  and understand that I am in the Father and the Father is in me.”

Yohanes 14:21

14:21 The person who has my commandments and obeys ³²  them is the one who loves me. ³³  The one ³⁴  who loves me will be loved by my Father, and I will love him and will reveal ³⁵  myself to him.”

Yohanes 15:4-5

15:4 Remain ³⁶  in me, and I will remain in you. ³⁷  Just as the branch cannot bear fruit by itself, ³⁸  unless it remains ³⁹  in ⁴⁰  the vine, so neither can you unless you remain ⁴¹  in me.

15:5 “I am the vine; you are the branches. The one who remains ⁴²  in me – and I in him – bears ⁴³  much fruit, ⁴⁴  because apart from me you can accomplish ⁴⁵  nothing.

Yohanes 17:11

17:11 I ⁴⁶  am no longer in the world, but ⁴⁷  they are in the world, and I am coming to you. Holy Father, keep them safe ⁴⁸  in your name ⁴⁹  that you have given me, so that they may be one just as we are one. ⁵⁰ 

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ⁵¹  that they will be in us, so that the world will believe that you sent me.

Yohanes 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

Yohanes 20:15

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ⁵²  thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

[1:34]  ¹ tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì^66,75 A B C L Θ Ψ 0233^vid Ë^1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest mss for this verse, {Ì⁵} (3rd century), evidently read οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ. (There is a gap in the ms at the point of the disputed words; it is too large for υἱός especially if written, as it surely would have been, as a nomen sacrum [uMs]. The term ἐκλεκτός was not a nomen sacrum and would have therefore taken up much more space [eklektos]. Given these two variants, there is hardly any question as to what Ì⁵ read.) This papyrus has many affinities with א*, which here also has ὁ ἐκλεκτός. In addition to their combined testimony Ì^106vid b e ff^2* sy^s,c also support this reading. ̹⁰⁶ is particularly impressive, for it is a second third-century papyrus in support of ὁ ἐκλεκτός. A third reading combines these two: “the elect Son” (electus filius in ff^2c sa and a [with slight variation]). Although the evidence for ἐκλεκτός is not as impressive as that for υἱός, the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, “the Chosen One” clearly comes out ahead. “Son of God” is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31); further, there are several other references to “his Son,” “the Son,” etc. Scribes would be naturally motivated to change ἐκλεκτός to υἱός since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34. On the other hand, there is not a sufficient reason for scribes to change υἱός to ἐκλεκτός. The term never occurs in John; even its verbal cognate (ἐκλέγω, eklegw) is never affirmed of Jesus in this Gospel. ἐκλεκτός clearly best explains the rise of υἱός. Further, the third reading (“Chosen Son of God”) is patently a conflation of the other two. It has all the earmarks of adding υἱός to ἐκλεκτός. Thus, ὁ υἱός τοῦ θεοῦ is almost certainly a motivated reading. As R. E. Brown notes (John [AB], 1:57), “On the basis of theological tendency…it is difficult to imagine that Christian scribes would change ‘the Son of God’ to ‘God’s chosen one,’ while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (‘You are [This is] my beloved Son’) would also explain the introduction of ‘the Son of God’ into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best – with Lagrange, Barrett, Boismard, and others – to accept ‘God’s chosen one’ as original.”

[12:32]  ² tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[17:18]  ³ sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[5:17]  ⁴ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

[5:17]  ⁵ tn Grk “answered.”

[5:17]  ⁶ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[6:56]  ⁷ 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.

[6:56]  ⁸ sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[14:16]  ⁹ tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ¹⁰ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[15:9]  ¹¹ tn Or “reside.”

[17:22]  ¹² tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[1:31]  ¹³ tn Or “know.”

[1:31]  ¹⁴ sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.

[6:44]  ¹⁵ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:44]  sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).

[6:54]  ¹⁶ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  ¹⁷ sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[6:57]  ¹⁸ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. 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.

[10:15]  ¹⁹ tn Or “I die willingly.”

[10:15]  ²⁰ tn Or “on behalf of” or “for the sake of.”

[10:28]  ²¹ tn Grk “And I give.”

[10:28]  ²² tn Or “will never die” or “will never be lost.”

[10:28]  ²³ tn Or “no one will seize.”

[14:20]  ²⁴ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[17:26]  ²⁵ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[8:26]  ²⁶ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ²⁷ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ²⁸ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ²⁹ tn Grk “and what things I have heard from him, these things I speak to the world.”

[10:38]  ³⁰ tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ³¹ tn Or “so that you may learn.”

[14:21]  ³² tn Or “keeps.”

[14:21]  ³³ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ³⁴ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ³⁵ tn Or “will disclose.”

[15:4]  ³⁶ tn Or “Reside.”

[15:4]  ³⁷ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ³⁸ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ³⁹ tn Or “resides.”

[15:4]  ⁴⁰ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ⁴¹ tn Or “you reside.”

[15:5]  ⁴² tn Or “resides.”

[15:5]  ⁴³ tn Or “yields.”

[15:5]  ⁴⁴ 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]  ⁴⁵ tn Or “do.”

[17:11]  ⁴⁶ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ⁴⁷ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ⁴⁸ tn Or “protect them”; Grk “keep them.”

[17:11]  ⁴⁹ tn Or “by your name.”

[17:11]  ⁵⁰ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:21]  ⁵¹ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[20:15]  ⁵² tn Grk “that one” (referring to Mary Magdalene).