Yohanes 1:38

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ¹  So they said to him, “Rabbi” (which is translated Teacher), ²  “where are you staying?”

Yohanes 2:10

2:10 and said to him, “Everyone ³  serves the good wine first, and then the cheaper ⁴  wine when the guests ⁵  are drunk. You have kept the good wine until now!”

Yohanes 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ⁶  and the saying ⁷  that Jesus had spoken.

Yohanes 3:31

3:31 The one who comes from above is superior to all. ⁸  The one who is from the earth belongs to the earth and speaks about earthly things. ⁹  The one who comes from heaven ¹⁰  is superior to all. ¹¹ 

Yohanes 5:4

5:4 [[EMPTY]] ¹² 

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹³  “I am the light of the world. ¹⁴  The one who follows me will never ¹⁵  walk in darkness, but will have the light of life.”

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ¹⁶  and Thomas was with them. Although the doors were locked, ¹⁷  Jesus came and stood among them and said, “Peace be with you!”

[1:38]  ¹ tn Grk “What are you seeking?”

[1:38]  ² sn This is a parenthetical note by the author.

[2:10]  ³ tn Grk “every man” (in a generic sense).

[2:10]  ⁴ tn Or “poorer.”

[2:10]  ⁵ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[2:22]  ⁶ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ⁷ tn Or “statement”; Grk “word.”

[3:31]  ⁸ tn Or “is above all.”

[3:31]  ⁹ tn Grk “speaks from the earth.”

[3:31]  ¹⁰ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ¹¹ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[3:31]  tn Or “is above all.”

[5:4]  ¹² tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[8:12]  ¹³ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹⁴ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ¹⁵ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[20:26]  ¹⁶ tn Grk “were inside”; the word “together” is implied.

[20:26]  ¹⁷ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.