John 1:14

1:14 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 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

John 6:60

6:60 Then many of his disciples, when they heard these things, ⁶  said, “This is a difficult ⁷  saying! ⁸  Who can understand it?” ⁹ 

John 8:31

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ¹⁰  who had believed him, “If you continue to follow my teaching, ¹¹  you are really ¹²  my disciples

John 8:37

8:37 I know that you are Abraham’s descendants. ¹³  But you want ¹⁴  to kill me, because my teaching ¹⁵  makes no progress among you. ¹⁶ 

John 8:51

8:51 I tell you the solemn truth, ¹⁷  if anyone obeys ¹⁸  my teaching, ¹⁹  he will never see death.” ²⁰ 

John 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ²¹ 

John 12:38

12:38 so that the word ²²  of Isaiah the prophet would be fulfilled. He said, ²³  “Lord, who has believed our message, and to whom has the arm of the Lord ²⁴  been revealed?” ²⁵ 

John 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ²⁶  in the place called “The Stone Pavement” ²⁷  (Gabbatha in ²⁸  Aramaic). ²⁹ 

[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]  ⁴ tn Grk “and we saw.”

[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).

[6:60]  ⁶ tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.

[6:60]  ⁷ tn Or “hard,” “demanding.”

[6:60]  ⁸ tn Or “teaching”; Grk “word.”

[6:60]  ⁹ tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.

[8:31]  ¹¹ 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]  ¹² tn Grk “If you continue in my word.”

[8:31]  ¹³ tn Or “truly.”

[8:37]  ¹⁶ tn Grk “seed” (an idiom).

[8:37]  ¹⁷ tn Grk “you are seeking.”

[8:37]  ¹⁸ tn Grk “my word.”

[8:37]  ¹⁹ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:51]  ²¹ tn Grk “Truly, truly, I say to you.”

[8:51]  ²² tn Grk “If anyone keeps.”

[8:51]  ²³ tn Grk “my word.”

[8:51]  ²⁴ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[10:35]  ²⁶ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[12:38]  ³¹ tn Or “message.”

[12:38]  ³² tn Grk “who said.”

[12:38]  ³³ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ³⁴ sn A quotation from Isa 53:1.

[19:13]  ³⁶ tn Or “the judge’s seat.”

[19:13]  ³⁷ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ³⁸ tn Grk “in Hebrew.”

[19:13]  ³⁹ sn This is a parenthetical note by the author.