Yohanes 1:4

1:4 In him was life, ¹  and the life was the light of mankind. ² 

Yohanes 1:6

1:6 A man came, sent from God, whose name was John. ³ 

Yohanes 3:1

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee ⁴  named Nicodemus, who was a member of the Jewish ruling council, ⁵ 

Yohanes 3:9

3:9 Nicodemus replied, ⁶  “How can these things be?” ⁷ 

Yohanes 3:15

3:15 so that everyone who believes in him may have eternal life.” ⁸ 

Yohanes 4:19

4:19 The woman said to him, “Sir, I see ⁹  that you are a prophet.

Yohanes 4:33

4:33 So the disciples began to say ¹⁰  to one another, “No one brought him anything ¹¹  to eat, did they?” ¹² 

Yohanes 5:27

5:27 and he has granted the Son ¹³  authority to execute judgment, ¹⁴  because he is the Son of Man.

Yohanes 6:8

6:8 One of Jesus’ disciples, ¹⁵  Andrew, Simon Peter’s brother, said to him,

Yohanes 6:25

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, ¹⁶  they said to him, “Rabbi, when did you get here?” ¹⁷ 

Yohanes 8:4

8:4 and said to Jesus, ¹⁸  “Teacher, this woman was caught in the very act of adultery.

Yohanes 9:10

9:10 So they asked him, ¹⁹  “How then were you made to see?” ²⁰ 

Yohanes 9:12

9:12 They said ²¹  to him, “Where is that man?” ²²  He replied, ²³  “I don’t know.”

Yohanes 9:26

9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ²⁴ 

Yohanes 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ²⁵ 

Yohanes 10:13

10:13 Because he is a hired hand and is not concerned about the sheep, ²⁶  he runs away. ²⁷ 

Yohanes 11:12

11:12 Then the disciples replied, ²⁸  “Lord, if he has fallen asleep, he will recover.”

Yohanes 13:28

13:28 (Now none of those present at the table ²⁹  understood ³⁰  why Jesus ³¹  said this to Judas. ³² 

Yohanes 13:32

13:32 If God is glorified in him, ³³  God will also glorify him in himself, and he will glorify him right away. ³⁴ 

Yohanes 14:8

14:8 Philip said, ³⁵  “Lord, show us the Father, and we will be content.” ³⁶ 

Yohanes 20:28

20:28 Thomas replied to him, ³⁷  “My Lord and my God!” ³⁸ 

Yohanes 21:17

21:17 Jesus ³⁹  said ⁴⁰  a third time, “Simon, son of John, do you love me?” Peter was distressed ⁴¹  that Jesus ⁴²  asked ⁴³  him a third time, “Do you love me?” and said, ⁴⁴  “Lord, you know everything. You know that I love you.” Jesus ⁴⁵  replied, ⁴⁶  “Feed my sheep.

[1:4]  ¹ tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.

[1:4]  ² tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

[1:6]  ³ sn John refers to John the Baptist.

[3:1]  ⁴ sn See the note on Pharisees in 1:24.

[3:1]  ⁵ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).

[3:9]  ⁶ tn Grk “Nicodemus answered and said to him.”

[3:9]  ⁷ sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

[3:15]  ⁸ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).

[3:15]  sn Some interpreters extend the quotation of Jesus’ words through v. 21.

[4:19]  ⁹ tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:33]  ¹⁰ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ¹¹ tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ¹² 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 it is “did they?”).

[5:27]  ¹³ tn Grk “him.”

[5:27]  ¹⁴ tn Grk “authority to judge.”

[6:8]  ¹⁵ tn Grk “one of his disciples.”

[6:25]  ¹⁶ tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  ¹⁷ sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.

[8:4]  ¹⁸ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[9:10]  ¹⁹ tn Grk “So they were saying to him.”

[9:10]  ²⁰ tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).

[9:12]  ²¹ tn Grk “And they said.”

[9:12]  ²² tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ²³ tn Grk “He said.”

[9:26]  ²⁴ tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:38]  ²⁵ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[10:13]  ²⁶ tn Grk “does not have a care for the sheep.”

[10:13]  ²⁷ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[11:12]  ²⁸ tn Grk “Then the disciples said to him.”

[13:28]  ²⁹ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ³⁰ tn Or “knew.”

[13:28]  ³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ³² tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ³³ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ³⁴ tn Or “immediately.”

[14:8]  ³⁵ tn Grk “said to him.”

[14:8]  ³⁶ tn Or “and that is enough for us.”

[20:28]  ³⁷ tn Grk “answered and said to him.”

[20:28]  ³⁸ sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).

[21:17]  ³⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴⁰ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁴¹ tn Or “was sad.”

[21:17]  ⁴² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴³ tn Grk “said to.”

[21:17]  ⁴⁴ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ⁴⁵ tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ⁴⁶ tn Grk “Jesus said to him.”