Yohanes 1:42

1:42 Andrew brought Simon ¹  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ²  You will be called Cephas” (which is translated Peter). ³ 

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ⁴  was in Jerusalem ⁵  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ⁶ 

Yohanes 3:19

3:19 Now this is the basis for judging: ⁷  that the light has come into the world and people ⁸  loved the darkness rather than the light, because their deeds were evil.

Yohanes 4:1

Departure From Judea

4:1 Now when Jesus ⁹  knew that the Pharisees ¹⁰  had heard that he ¹¹  was winning ¹²  and baptizing more disciples than John

Yohanes 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ¹³ 

Yohanes 6:44

6:44 No one can come to me unless the Father who sent me draws him, ¹⁴  and I will raise him up at the last day.

Yohanes 6:61

6:61 When Jesus was aware ¹⁵  that his disciples were complaining ¹⁶  about this, he said to them, “Does this cause you to be offended? ¹⁷ 

Yohanes 8:41

8:41 You people ¹⁸  are doing the deeds of your father.”

Then ¹⁹  they said to Jesus, ²⁰  “We were not born as a result of immorality! ²¹  We have only one Father, God himself.”

Yohanes 17:3

17:3 Now this ²²  is eternal life ²³  – that they know you, the only true God, and Jesus Christ, ²⁴  whom you sent.

Yohanes 19:39

19:39 Nicodemus, the man who had previously come to Jesus ²⁵  at night, ²⁶  accompanied Joseph, ²⁷  carrying a mixture of myrrh and aloes ²⁸  weighing about seventy-five pounds. ²⁹ 

[1:42]  ¹ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ² tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ³ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[2:23]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁶ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[3:19]  ⁷ tn Or “this is the reason for God judging,” or “this is how judgment works.”

[3:19]  ⁸ tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).

[4:1]  ⁹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ¹⁰ sn See the note on Pharisees in 1:24.

[4:1]  ¹¹ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ¹² tn Grk “was making.”

[5:45]  ¹³ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[6:44]  ¹⁴ 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).

[6:61]  ¹⁵ tn Grk “When Jesus knew within himself.”

[6:61]  ¹⁶ tn Or “were grumbling.”

[6:61]  ¹⁷ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[8:41]  ¹⁸ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ¹⁹ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ²⁰ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ²¹ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[17:3]  ²² tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ²³ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ²⁴ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[19:39]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ²⁶ sn See John 3:1-21.

[19:39]  ²⁷ tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  ²⁸ sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  ²⁹ sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.