John 3:15

3:15 so that everyone who believes in him may have eternal life.” ¹ 

John 4:30

4:30 So ²  they left the town and began coming ³  to him.

John 4:41

4:41 and because of his word many more ⁴  believed.

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁵  there was a Jewish feast, ⁶  and Jesus went up to Jerusalem. ⁷ 

John 5:31

More Testimony About Jesus

5:31 “If I testify about myself, my testimony is not true.

John 6:34

6:34 So they said to him, “Sir, ⁸  give us this bread all the time!”

John 7:21

7:21 Jesus replied, ⁹  “I performed one miracle ¹⁰  and you are all amazed. ¹¹ 

John 7:48

7:48 None of the rulers ¹²  or the Pharisees have believed in him, have they? ¹³ 

John 8:15

8:15 You people ¹⁴  judge by outward appearances; ¹⁵  I do not judge anyone. ¹⁶ 

John 8:45

8:45 But because I am telling you ¹⁷  the truth, you do not believe me.

John 9:1

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ¹⁸  he saw a man who had been blind from birth.

John 9:23

9:23 For this reason his parents said, “He is a mature adult, ¹⁹  ask him.”) ²⁰ 

John 9:36

9:36 The man ²¹  replied, ²²  “And who is he, sir, that ²³  I may believe in him?”

John 9:38

9:38 [He said, “Lord, I believe,” and he worshiped him. ²⁴ 

John 10:26

10:26 But you refuse to believe because you are not my sheep.

John 15:14

15:14 You are my friends ²⁵  if you do what I command you.

[3:15]  ¹ 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).

[4:30]  ² tn “So” is supplied for transitional smoothness in English.

[4:30]  ³ sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.

[4:41]  ³ tn Or “and they believed much more.”

[5:1]  ⁴ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ⁵ tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:34]  ⁵ 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”).

[7:21]  ⁶ tn Grk “Jesus answered and said to them.”

[7:21]  ⁷ tn Grk “I did one deed.”

[7:21]  ⁸ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[7:48]  ⁷ sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ⁸ 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 English (here the tag is “have they?”).

[8:15]  ⁸ tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.

[8:15]  ⁹ tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.

[8:15]  ¹⁰ sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.

[8:45]  ⁹ tn Or “because I tell you.”

[9:1]  ¹⁰ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:23]  ¹¹ tn Or “he is of age.”

[9:23]  ¹² sn This is a parenthetical note by the author explaining the parents’ response.

[9:36]  ¹² tn Grk “That one.”

[9:36]  ¹³ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ¹⁴ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:38]  ¹³ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[15:14]  ¹⁴ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).