Yohanes 14:19
Konteks14:19 In a little while 1 the world will not see me any longer, but you will see me; because I live, you will live too.
Yohanes 4:51
Konteks4:51 While he was on his way down, 2 his slaves 3 met him and told him that his son was going to live.
Yohanes 4:53
Konteks4:53 Then the father realized that it was the very time 4 Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.
Yohanes 17:3
Konteks17:3 Now this 5 is eternal life 6 – that they know you, the only true God, and Jesus Christ, 7 whom you sent.
Yohanes 5:25-26
Konteks5:25 I tell you the solemn truth, 8 a time 9 is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,
Yohanes 6:51
Konteks6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread 10 that I will give for the life of the world is my flesh.”
Yohanes 11:25
Konteks11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live 11 even if he dies,
Yohanes 6:47
Konteks6:47 I tell you the solemn truth, 12 the one who believes 13 has eternal life. 14
Yohanes 11:26
Konteks11:26 and the one who lives and believes in me will never die. 15 Do you believe this?”
Yohanes 5:24
Konteks5:24 “I tell you the solemn truth, 16 the one who hears 17 my message 18 and believes the one who sent me has eternal life and will not be condemned, 19 but has crossed over from death to life.
Yohanes 6:33
Konteks6:33 For the bread of God is the one who 20 comes down from heaven and gives life to the world.”
Yohanes 12:25
Konteks12:25 The one who loves his life 21 destroys 22 it, and the one who hates his life in this world guards 23 it for eternal life.
Yohanes 3:16
Konteks3:16 For this is the way 24 God loved the world: He gave his one and only 25 Son, so that everyone who believes in him will not perish 26 but have eternal life. 27
Yohanes 17:2
Konteks17:2 just as you have given him authority over all humanity, 28 so that he may give eternal life to everyone you have given him. 29
Yohanes 4:10
Konteks4:10 Jesus answered 30 her, “If you had known 31 the gift of God and who it is who said to you, ‘Give me some water 32 to drink,’ you would have asked him, and he would have given you living water.” 33
Yohanes 12:34
Konteks12:34 Then the crowd responded, 34 “We have heard from the law that the Christ 35 will remain forever. 36 How 37 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Yohanes 6:57
Konteks6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes 38 me will live because of me.
Yohanes 5:21
Konteks5:21 For just as the Father raises the dead and gives them life, 39 so also the Son gives life to whomever he wishes. 40
Yohanes 6:63
Konteks6:63 The Spirit is the one who gives life; human nature is of no help! 41 The words that I have spoken to you are spirit and are life. 42
Yohanes 3:36
Konteks3:36 The one who believes in the Son has eternal life. The one who rejects 43 the Son will not see life, but God’s wrath 44 remains 45 on him.
Yohanes 10:10
Konteks10:10 The thief comes only to steal and kill 46 and destroy; I have come so that they may have life, and may have it abundantly. 47
Yohanes 20:31
Konteks20:31 But these 48 are recorded 49 so that you may believe 50 that Jesus is the Christ, 51 the Son of God, and that by believing you may have life in his name. 52
Yohanes 4:50
Konteks4:50 Jesus told him, “Go home; 53 your son will live.” The man believed the word that Jesus spoke to him, and set off for home. 54
Yohanes 6:54
Konteks6:54 The one who eats 55 my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 56
Yohanes 4:36
Konteks4:36 The one who reaps receives pay 57 and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.
Yohanes 6:58
Konteks6:58 This 58 is the bread that came down from heaven; it is not like the bread your ancestors 59 ate, but then later died. 60 The one who eats 61 this bread will live forever.”
Yohanes 6:35
Konteks6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. 62
Yohanes 6:40
Konteks6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up 63 at the last day.” 64
Yohanes 10:28
Konteks10:28 I give 65 them eternal life, and they will never perish; 66 no one will snatch 67 them from my hand.
Yohanes 12:50
Konteks12:50 And I know that his commandment is eternal life. 68 Thus the things I say, I say just as the Father has told me.” 69
Yohanes 4:14
Konteks4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 70 but the water that I will give him will become in him a fountain 71 of water springing up 72 to eternal life.”
Yohanes 8:12
Konteks8:12 Then Jesus spoke out again, 73 “I am the light of the world. 74 The one who follows me will never 75 walk in darkness, but will have the light of life.”
Yohanes 6:27
Konteks6:27 Do not work for the food that disappears, 76 but for the food that remains to eternal life – the food 77 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 78
Yohanes 1:4
Konteks1:4 In him was life, 79 and the life was the light of mankind. 80
Yohanes 6:48
Konteks6:48 I am the bread of life. 81
Yohanes 3:15
Konteks3:15 so that everyone who believes in him may have eternal life.” 82
Yohanes 5:40
Konteks5:40 but you are not willing to come to me so that you may have life.
Yohanes 6:68
Konteks6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.
Yohanes 7:38
Konteks7:38 let the one who believes in me drink. 83 Just as the scripture says, ‘From within him 84 will flow rivers of living water.’” 85
Yohanes 4:11
Konteks4:11 “Sir,” 86 the woman 87 said to him, “you have no bucket and the well 88 is deep; where then do you get this 89 living water? 90
Yohanes 6:53
Konteks6:53 Jesus said to them, “I tell you the solemn truth, 91 unless you eat the flesh of the Son of Man and drink his blood, 92 you have no life 93 in yourselves.
Yohanes 14:6
Konteks14:6 Jesus replied, 94 “I am the way, and the truth, and the life. 95 No one comes to the Father except through me.
Yohanes 5:39
Konteks5:39 You study the scriptures thoroughly 96 because you think in them you possess eternal life, 97 and it is these same scriptures 98 that testify about me,
Yohanes 5:29
Konteks5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 99
Yohanes 20:9
Konteks20:9 (For they did not yet understand 100 the scripture that Jesus 101 must rise from the dead.) 102
Yohanes 11:32
Konteks11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”
Yohanes 11:24
Konteks11:24 Martha said, 103 “I know that he will come back to life again 104 in the resurrection at the last day.”
Yohanes 12:23
Konteks12:23 Jesus replied, 105 “The time 106 has come for the Son of Man to be glorified. 107
Yohanes 20:30
Konteks20:30 Now Jesus performed 108 many other miraculous signs in the presence of the 109 disciples, which are not recorded 110 in this book. 111
Yohanes 12:17
Konteks12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. 112
Yohanes 21:25
Konteks21:25 There are many other things that Jesus did. If every one of them were written down, 113 I suppose the whole world 114 would not have room for the books that would be written. 115
Yohanes 21:22
Konteks21:22 Jesus replied, 116 “If I want him to live 117 until I come back, 118 what concern is that of yours? You follow me!”
Yohanes 1:2
Konteks1:2 The Word 119 was with God in the beginning.
Yohanes 11:27
Konteks11:27 She replied, 120 “Yes, Lord, I believe 121 that you are the Christ, 122 the Son of God who comes into the world.” 123
Yohanes 10:24
Konteks10:24 The Jewish leaders 124 surrounded him and asked, 125 “How long will you keep us in suspense? 126 If you are the Christ, 127 tell us plainly.” 128
Yohanes 3:6
Konteks3:6 What is born of the flesh is flesh, 129 and what is born of the Spirit is spirit.
Yohanes 15:13
Konteks15:13 No one has greater love than this – that one lays down his life 130 for his friends.
Yohanes 21:23
Konteks21:23 So the saying circulated 131 among the brothers and sisters 132 that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live 133 until I come back, 134 what concern is that of yours?”
Yohanes 6:56
Konteks6:56 The one who eats 135 my flesh and drinks my blood resides in me, and I in him. 136
Yohanes 8:30
Konteks8:30 While he was saying these things, many people 137 believed in him.
Yohanes 21:14
Konteks21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.
Yohanes 6:39
Konteks6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up 138 at the last day.
Yohanes 6:44
Konteks6:44 No one can come to me unless the Father who sent me draws him, 139 and I will raise him up at the last day.
Yohanes 14:20
Konteks14:20 You will know at that time 140 that I am in my Father and you are in me and I am in you.
Yohanes 8:44
Konteks8:44 You people 141 are from 142 your father the devil, and you want to do what your father desires. 143 He 144 was a murderer from the beginning, and does not uphold the truth, 145 because there is no truth in him. Whenever he lies, 146 he speaks according to his own nature, 147 because he is a liar and the father of lies. 148
Yohanes 15:4
Konteks15:4 Remain 149 in me, and I will remain in you. 150 Just as the branch cannot bear fruit by itself, 151 unless it remains 152 in 153 the vine, so neither can you unless you remain 154 in me.
Yohanes 14:23
Konteks14:23 Jesus replied, 155 “If anyone loves me, he will obey 156 my word, and my Father will love him, and we will come to him and take up residence with him. 157
Yohanes 2:22
Konteks2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture 158 and the saying 159 that Jesus had spoken.
Yohanes 4:12
Konteks4:12 Surely you’re not greater than our ancestor 160 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 161
Yohanes 12:13
Konteks12:13 So they took branches of palm trees 162 and went out to meet him. They began to shout, 163 “Hosanna! 164 Blessed is the one who comes in the name of the Lord! 165 Blessed is 166 the king of Israel!”
Yohanes 15:5
Konteks15:5 “I am the vine; you are the branches. The one who remains 167 in me – and I in him – bears 168 much fruit, 169 because apart from me you can accomplish 170 nothing.
Yohanes 1:14
Konteks1:14 Now 171 the Word became flesh 172 and took up residence 173 among us. We 174 saw his glory – the glory of the one and only, 175 full of grace and truth, who came from the Father.
Yohanes 14:10
Konteks14:10 Do you not believe that I am in the Father, and the Father is in me? 176 The words that I say to you, I do not speak on my own initiative, 177 but the Father residing in me performs 178 his miraculous deeds. 179
Yohanes 15:16
Konteks15:16 You did not choose me, but I chose you 180 and appointed you to go and bear 181 fruit, fruit that remains, 182 so that whatever you ask the Father in my name he will give you.
Yohanes 6:69
Konteks6:69 We 183 have come to believe and to know 184 that you are the Holy One of God!” 185
Yohanes 11:23
Konteks11:23 Jesus replied, 186 “Your brother will come back to life again.” 187
Yohanes 4:18
Konteks4:18 for you have had five husbands, and the man you are living with 188 now is not your husband. This you said truthfully!”
Yohanes 10:17
Konteks10:17 This is why the Father loves me 189 – because I lay down my life, 190 so that I may take it back again.
Yohanes 15:9
Konteks15:9 “Just as the Father has loved me, I have also loved you; remain 191 in my love.
Yohanes 10:18
Konteks10:18 No one takes it away from me, but I lay it down 192 of my own free will. 193 I have the authority 194 to lay it down, and I have the authority 195 to take it back again. This commandment 196 I received from my Father.”
Yohanes 1:5
Konteks1:5 And the light shines on 197 in the darkness, 198 but 199 the darkness has not mastered it. 200
Yohanes 6:34
Konteks6:34 So they said to him, “Sir, 201 give us this bread all the time!”
Yohanes 10:11
Konteks10:11 “I am the good 202 shepherd. The good shepherd lays down his life 203 for the sheep.
Yohanes 12:1
Konteks12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he 204 had raised from the dead.
Yohanes 15:10
Konteks15:10 If you obey 205 my commandments, you will remain 206 in my love, just as I have obeyed 207 my Father’s commandments and remain 208 in his love.
Yohanes 1:13
Konteks1:13 – children not born 209 by human parents 210 or by human desire 211 or a husband’s 212 decision, 213 but by God.
Yohanes 11:22
Konteks11:22 But even now I know that whatever you ask from God, God will grant 214 you.” 215
Yohanes 13:37
Konteks13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” 216
Yohanes 19:3
Konteks19:3 They 217 came up to him again and again 218 and said, “Hail, king of the Jews!” 219 And they struck him repeatedly 220 in the face.
Yohanes 12:9
Konteks12:9 Now a large crowd of Judeans 221 learned 222 that Jesus 223 was there, and so they came not only because of him 224 but also to see Lazarus whom he had raised from the dead.
Yohanes 8:31
Konteks8:31 Then Jesus said to those Judeans 225 who had believed him, “If you continue to follow my teaching, 226 you are really 227 my disciples
Yohanes 10:14
Konteks10:14 “I am the good shepherd. I 228 know my own 229 and my own know me –
Yohanes 13:38
Konteks13:38 Jesus answered, “Will you lay down your life for me? 230 I tell you the solemn truth, 231 the rooster will not crow until you have denied me three times!
[14:19] 1 tn Grk “Yet a little while, and.”
[4:51] 2 sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.
[4:51] 3 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
[4:53] 4 tn Grk “at that hour.”
[17:3] 5 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] 6 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] 7 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[5:25] 8 tn Grk “Truly, truly, I say to you.”
[6:51] 10 tn Grk “And the bread.”
[11:25] 11 tn That is, will come to life.
[6:47] 12 tn Grk “Truly, truly, I say to you.”
[6:47] 13 tc Most witnesses (A C2 D Ψ Ë1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.
[6:47] 14 tn Compare John 6:40.
[11:26] 15 tn Grk “will never die forever.”
[5:24] 16 tn Grk “Truly, truly, I say to you.”
[5:24] 19 tn Grk “and does not come into judgment.”
[12:25] 22 tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.
[3:16] 24 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.
[3:16] 25 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[3:16] 26 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
[3:16] 27 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
[17:2] 28 tn Or “all people”; Grk “all flesh.”
[17:2] 29 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
[4:10] 30 tn Grk “answered and said to her.”
[4:10] 31 tn Or “if you knew.”
[4:10] 32 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:10] 33 tn This is a second class conditional sentence in Greek.
[4:10] sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.
[12:34] 34 tn Grk “Then the crowd answered him.”
[12:34] 35 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[12:34] sn See the note on Christ in 1:20.
[12:34] 36 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).
[12:34] 37 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[6:57] 38 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.
[5:21] 39 tn Grk “and makes them live.”
[5:21] 40 tn Grk “the Son makes whomever he wants to live.”
[6:63] 41 tn Grk “the flesh counts for nothing.”
[6:63] 42 tn Or “are spirit-giving and life-producing.”
[3:36] 43 tn Or “refuses to believe,” or “disobeys.”
[3:36] 44 tn Or “anger because of evil,” or “punishment.”
[10:10] 46 tn That is, “to slaughter” (in reference to animals).
[10:10] 47 tn That is, more than one would normally expect or anticipate.
[20:31] 48 tn Grk “these things.”
[20:31] 49 tn Grk “are written.”
[20:31] 50 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 51 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] sn See the note on Christ in 1:20.
[20:31] 52 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
[4:50] 53 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
[4:50] 54 tn Grk “and left.” The words “for home” are implied by the following verse.
[6:54] 55 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] 56 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).
[4:36] 57 tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.
[6:58] 59 tn Or “forefathers”; Grk “fathers.”
[6:58] 60 tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.
[6:58] 61 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.
[6:35] 62 tn Grk “the one who believes in me will not possibly thirst, ever.”
[6:35] sn The one who believes in me will never be thirsty. Note the parallelism between “coming to Jesus” in the first part of v. 35 and “believing in Jesus” in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17-21).
[6:40] 63 tn Or “resurrect him,” or “make him live again.”
[6:40] 64 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
[10:28] 65 tn Grk “And I give.”
[10:28] 66 tn Or “will never die” or “will never be lost.”
[10:28] 67 tn Or “no one will seize.”
[12:50] 68 tn Or “his commandment results in eternal life.”
[12:50] 69 tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”
[4:14] 70 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 71 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
[4:14] 72 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
[8:12] 73 tn Grk “Then again Jesus spoke to them saying.”
[8:12] 74 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] 75 tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.
[6:27] 76 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
[6:27] sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”
[6:27] 77 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
[6:27] 78 tn Grk “on this one.”
[1:4] 79 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] 80 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).
[6:48] 81 tn That is, “the bread that produces (eternal) life.”
[3:15] 82 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.
[7:38] 83 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The
[7:38] 84 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
[7:38] 85 sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.
[4:11] 86 tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).
[4:11] 87 tc ‡ Two early and important Greek
[4:11] 88 tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).
[4:11] 89 tn The anaphoric article has been translated “this.”
[4:11] 90 sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.
[6:53] 91 tn Grk “Truly, truly, I say to you.”
[6:53] 92 sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.
[6:53] 93 tn That is, “no eternal life” (as opposed to physical life).
[14:6] 94 tn Grk “Jesus said to him.”
[14:6] 95 tn Or “I am the way, even the truth and the life.”
[5:39] 96 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
[5:39] 97 sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”
[5:39] 98 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
[5:29] 99 tn Or “a resurrection resulting in judgment.”
[20:9] 101 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[20:9] 102 sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
[11:24] 103 tn Grk “Martha said to him.”
[11:24] 104 tn Or “will rise again.”
[12:23] 105 tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
[12:23] 106 tn Grk “the hour.”
[12:23] 107 sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
[20:30] 109 tc ‡ Although most
[20:30] 110 tn Grk “are not written.”
[20:30] 111 sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.
[12:17] 112 tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.
[21:25] 113 tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.
[21:25] 114 tn Grk “the world itself.”
[21:25] 115 tc Although the majority of
[21:25] sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the whole world would not have room for the books that would be written.” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.
[21:22] 116 tn Grk “Jesus said to him.”
[21:22] 117 tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.
[21:22] 118 tn The word “back” is supplied to clarify the meaning.
[1:2] 119 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.
[11:27] 120 tn Grk “She said to him.”
[11:27] 121 tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
[11:27] 122 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[11:27] sn See the note on Christ in 1:20.
[11:27] 123 tn Or “the Son of God, the one who comes into the world.”
[10:24] 124 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.
[10:24] 125 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
[10:24] 126 tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”
[10:24] 127 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[10:24] sn See the note on Christ in 1:20.
[3:6] 129 sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.
[15:13] 130 tn Or “one dies willingly.”
[21:23] 131 tn Grk “went out.”
[21:23] 132 tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).
[21:23] 133 tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.
[21:23] 134 tn The word “back” is supplied to clarify the meaning.
[6:56] 135 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] 136 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.
[8:30] 137 tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
[6:39] 138 tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.
[6:44] 139 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).
[14:20] 140 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).
[8:44] 141 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
[8:44] 142 tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).
[8:44] 143 tn Grk “the desires of your father you want to do.”
[8:44] 144 tn Grk “That one” (referring to the devil).
[8:44] 145 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
[8:44] 146 tn Grk “Whenever he speaks the lie.”
[8:44] 147 tn Grk “he speaks from his own.”
[8:44] 148 tn Grk “because he is a liar and the father of it.”
[15:4] 150 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] 151 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] 153 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] 154 tn Or “you reside.”
[14:23] 155 tn Grk “answered and said to him.”
[14:23] 156 tn Or “will keep.”
[14:23] 157 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
[2:22] 158 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] 159 tn Or “statement”; Grk “word.”
[4:12] 160 tn Or “our forefather”; Grk “our father.”
[4:12] 161 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 this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).
[12:13] 162 sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
[12:13] 163 tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.
[12:13] 164 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[12:13] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[12:13] 165 sn A quotation from Ps 118:25-26.
[12:13] 166 tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).
[15:5] 169 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).
[1:14] 171 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:14] 172 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
[1:14] 173 tn Grk “and tabernacled.”
[1:14] sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.
[1:14] 174 tn Grk “and we saw.”
[1:14] 175 tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[14:10] 176 tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.
[14:10] 177 tn Grk “I do not speak from myself.”
[14:10] 179 tn Or “his mighty acts”; Grk “his works.”
[14:10] sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).
[15:16] 180 sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.
[15:16] 181 tn Or “and yield.”
[15:16] 182 sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.
[6:69] 184 sn See 1 John 4:16.
[6:69] 185 tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C3 Θ* Ë1 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b syc) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 Ë13 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì66 as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì75 א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.
[6:69] sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).
[11:23] 186 tn Grk “Jesus said to her.”
[11:23] 187 tn Or “Your brother will rise again.”
[11:23] sn Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.
[4:18] 188 tn Grk “the one you have.”
[10:17] 189 tn Grk “Because of this the Father loves me.”
[10:17] 190 tn Or “die willingly.”
[10:18] 192 tn Or “give it up.”
[10:18] 193 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
[10:18] 194 tn Or “I have the right.”
[10:18] 195 tn Or “I have the right.”
[1:5] 197 tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.
[1:5] sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.
[1:5] 198 sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.
[1:5] 199 tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).
[1:5] 200 tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”
[6:34] 201 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).
[10:11] 202 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
[10:11] 203 tn Or “The good shepherd dies willingly.”
[10:11] sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).
[12:1] 204 tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.
[1:13] 209 tn The Greek term translated “born” here also involves conception.
[1:13] 210 tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
[1:13] 211 tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.
[1:13] 213 tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).
[11:22] 215 sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”
[13:37] 216 tn Or “I will die willingly for you.”
[19:3] 217 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:3] 218 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).
[19:3] 219 tn Or “Long live the King of the Jews!”
[19:3] sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).
[19:3] 220 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
[12:9] 221 tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.
[12:9] 223 tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.
[12:9] 224 tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.
[8:31] 225 tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), 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; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).
[8:31] 226 tn Grk “If you continue in my word.”
[10:14] 228 tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[10:14] 229 tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”