John 1:45

1:45 Philip found Nathanael ¹  and told him, “We have found the one Moses wrote about in the law, and the prophets also ²  wrote about – Jesus of Nazareth, the son of Joseph.”

John 1:51

1:51 He continued, ³  “I tell all of you the solemn truth ⁴  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ⁵ 

John 3:16

3:16 For this is the way ⁶  God loved the world: He gave his one and only ⁷  Son, so that everyone who believes in him will not perish ⁸  but have eternal life. ⁹ 

John 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹⁰  the Son will not see life, but God’s wrath ¹¹  remains ¹²  on him.

John 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ¹³  to come down and heal his son, who was about to die.

John 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

John 6:40

6:40 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 ¹⁴  at the last day.” ¹⁵ 

John 8:28

8:28 Then Jesus said, ¹⁶  “When you lift up the Son of Man, then you will know that I am he, ¹⁷  and I do nothing on my own initiative, ¹⁸  but I speak just what the Father taught me. ¹⁹ 

John 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁰  to heaven ²¹  and said, “Father, the time ²²  has come. Glorify your Son, so that your ²³  Son may glorify you –

[1:45]  ¹ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ² tn “Also” is not in the Greek text, but is implied.

[1:51]  ³ tn Grk “and he said to him.”

[1:51]  ⁴ tn Grk “Truly, truly, I say to you.”

[1:51]  ⁵ 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]  ⁵ 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]  ⁶ 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]  ⁷ 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]  ⁸ 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.

[3:36]  ⁷ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁸ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁹ tn Or “resides.”

[4:47]  ⁹ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[6:40]  ¹¹ tn Or “resurrect him,” or “make him live again.”

[6:40]  ¹² 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).

[8:28]  ¹³ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ¹⁴ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ¹⁵ tn Grk “I do nothing from myself.”

[8:28]  ¹⁶ tn Grk “but just as the Father taught me, these things I speak.”

[17:1]  ¹⁵ tn Grk “he raised his eyes” (an idiom).

[17:1]  ¹⁶ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁷ tn Grk “the hour.”

[17:1]  ¹⁸ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.