Discovery BoxJohn 1:14
Context1:14 Now 1 the Word became flesh 2 and took up residence 3 among us. We 4 saw his glory – the glory of the one and only, 5 full of grace and truth, who came from the Father.
John 4:42
Context4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 6 really is the Savior of the world.” 7
John 7:23
Context7:23 But if a male child 8 is circumcised 9 on the Sabbath so that the law of Moses is not broken, 10 why are you angry with me because I made a man completely well 11 on the Sabbath?
John 10:18
Context10:18 No one takes it away from me, but I lay it down 12 of my own free will. 13 I have the authority 14 to lay it down, and I have the authority 15 to take it back again. This commandment 16 I received from my Father.”
John 12:9
Context12:9 Now a large crowd of Judeans 17 learned 18 that Jesus 19 was there, and so they came not only because of him 20 but also to see Lazarus whom he had raised from the dead.
John 15:15
Context15:15 I no longer call you slaves, 21 because the slave does not understand 22 what his master is doing. But I have called you friends, because I have revealed to you everything 23 I heard 24 from my Father.
John 17:26
Context17:26 I made known your name to them, and I will continue to make it known, 25 so that the love you have loved me with may be in them, and I may be in them.”
John 18:20
Context18:20 Jesus replied, 26 “I have spoken publicly to the world. I always taught in the synagogues 27 and in the temple courts, 28 where all the Jewish people 29 assemble together. I 30 have said nothing in secret.
[1:14] 1 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] 2 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] 3 tn Grk “and tabernacled.”
[1:14] 5 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).
[4:42] 6 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
[4:42] 7 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
[7:23] 11 tn Grk “a man.” See the note on “male child” in the previous verse.
[7:23] 12 tn Grk “receives circumcision.”
[7:23] 13 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
[7:23] 14 tn Or “made an entire man well.”
[10:18] 16 tn Or “give it up.”
[10:18] 17 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
[10:18] 18 tn Or “I have the right.”
[10:18] 19 tn Or “I have the right.”
[12:9] 21 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] 23 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] 24 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.
[15:15] 26 tn See the note on the word “slaves” in 4:51.
[15:15] 27 tn Or “does not know.”
[15:15] 28 tn Grk “all things.”
[17:26] 31 tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).
[18:20] 36 tn Grk “Jesus answered him.”
[18:20] 37 sn See the note on synagogue in 6:59.
[18:20] 38 tn Grk “in the temple.”
[18:20] 39 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
[18:20] 40 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
