John 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 

John 1:51

1:51 He continued, ⁴  “I tell all of you the solemn truth ⁵  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ⁶ 

John 3:16-17

3:16 For this is the way ⁷  God loved the world: He gave his one and only ⁸  Son, so that everyone who believes in him will not perish ⁹  but have eternal life. ¹⁰  3:17 For God did not send his Son into the world to condemn the world, ¹¹  but that the world should be saved through him.

John 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ¹²  in Galilee where he had made the water wine. ¹³  In ¹⁴  Capernaum ¹⁵  there was a certain royal official ¹⁶  whose son was sick.

John 4:53

4:53 Then the father realized that it was the very time ¹⁷  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

John 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

John 11:27

11:27 She replied, ¹⁸  “Yes, Lord, I believe ¹⁹  that you are the Christ, ²⁰  the Son of God who comes into the world.” ²¹ 

John 19:7

19:7 The Jewish leaders ²²  replied, ²³  “We have a law, ²⁴  and according to our law he ought to die, because he claimed to be the Son of God!” ²⁵ 

John 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ²⁶  look, here is your son!”

John 20:31

20:31 But these ²⁷  are recorded ²⁸  so that you may believe ²⁹  that Jesus is the Christ, ³⁰  the Son of God, and that by believing you may have life in his name. ³¹ 

John 21:2

21:2 Simon Peter, Thomas ³²  (called Didymus), ³³  Nathanael ³⁴  (who was from Cana ³⁵  in Galilee), the sons ³⁶  of Zebedee, ³⁷  and two other disciples ³⁸  of his were together.

[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.

[1:51]  ⁴ tn Grk “and he said to him.”

[1:51]  ⁵ tn Grk “Truly, truly, I say to you.”

[1:51]  ⁶ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[3:16]  ⁷ 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]  ⁸ 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]  ⁹ 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]  ¹⁰ 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.

[3:17]  ¹⁰ sn That is, “to judge the world to be guilty and liable to punishment.”

[4:46]  ¹³ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ¹⁴ sn See John 2:1-11.

[4:46]  ¹⁵ tn Grk “And in.”

[4:46]  ¹⁶ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  ¹⁷ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[4:53]  ¹⁶ tn Grk “at that hour.”

[11:27]  ¹⁹ tn Grk “She said to him.”

[11:27]  ²⁰ 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]  ²¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  ²² tn Or “the Son of God, the one who comes into the world.”

[19:7]  ²² tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, 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 Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).

[19:7]  ²³ tn Grk “answered him.”

[19:7]  ²⁴ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ²⁵ tn Grk “because he made himself out to be the Son of God.”

[19:26]  ²⁵ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.

[20:31]  ²⁸ tn Grk “these things.”

[20:31]  ²⁹ tn Grk “are written.”

[20:31]  ³⁰ tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (Ì^66vid א* B Θ 0250 pc) read the present subjunctive πιστεύητε (pisteuhte) after ἵνα (Jina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ Ë^1,13 33 Ï) read the aorist subjunctive πιστεύσητε (pisteushte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely the original. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁷ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).

[20:31]  ³¹ tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[20:31]  ³² 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.

[21:2]  ³¹ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³² sn Didymus means “the twin” in Greek.

[21:2]  ³³ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ³⁵ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³⁶ sn The sons of Zebedee were James and John.

[21:2]  ³⁷ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.