Discovery BoxJohn 3:16
Context3:16 For this is the way 1 God loved the world: He gave his one and only 2 Son, so that everyone who believes in him will not perish 3 but have eternal life. 4
John 4:12
Context4:12 Surely you’re not greater than our ancestor 5 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 6
John 6:27
Context6:27 Do not work for the food that disappears, 7 but for the food that remains to eternal life – the food 8 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 9
John 6:39
Context6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up 10 at the last day.
John 9:24
Context9:24 Then they summoned 11 the man who used to be blind 12 a second time and said to him, “Promise before God to tell the truth. 13 We know that this man 14 is a sinner.”
John 13:29
Context13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, 15 or to give something to the poor.) 16
John 16:23
Context16:23 At that time 17 you will ask me nothing. I tell you the solemn truth, 18 whatever you ask the Father in my name he will give you. 19
John 17:11-12
Context17:11 I 20 am no longer in the world, but 21 they are in the world, and I am coming to you. Holy Father, keep them safe 22 in your name 23 that you have given me, so that they may be one just as we are one. 24 17:12 When I was with them I kept them safe 25 and watched over them 26 in your name 27 that you have given me. Not one 28 of them was lost except the one destined for destruction, 29 so that the scripture could be fulfilled. 30
John 17:14
Context17:14 I have given them your word, 31 and the world has hated them, because they do not belong to the world, 32 just as I do not belong to the world. 33
John 18:11
Context18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” 34
John 19:11
Context19:11 Jesus replied, “You would have no authority 35 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 36 is guilty of greater sin.” 37
[3:16] 1 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] 2 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] 3 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] 4 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.
[4:12] 5 tn Or “our forefather”; Grk “our father.”
[4:12] 6 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 this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).
[6:27] 9 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
[6:27] 10 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
[6:27] 11 tn Grk “on this one.”
[6:39] 13 tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.
[9:24] 17 tn Grk “they called.”
[9:24] 18 tn Grk “who was blind.”
[9:24] 19 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
[9:24] 20 tn The phrase “this man” is a reference to Jesus.
[13:29] 21 tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).
[13:29] 22 sn This is a parenthetical note by the author.
[16:23] 25 tn Grk “And in that day.”
[16:23] 26 tn Grk “Truly, truly, I say to you.”
[16:23] 27 sn This statement is also found in John 15:16.
[17:11] 29 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.
[17:11] 30 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
[17:11] 31 tn Or “protect them”; Grk “keep them.”
[17:11] 32 tn Or “by your name.”
[17:11] 33 tn The second repetition of “one” is implied, and is supplied here for clarity.
[17:12] 33 tn Or “I protected them”; Grk “I kept them.”
[17:12] 34 tn Grk “and guarded them.”
[17:12] 35 tn Or “by your name.”
[17:12] 36 tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:12] 37 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).
[17:12] 38 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
[17:14] 37 tn Or “your message.”
[17:14] 38 tn Grk “because they are not of the world.”
[17:14] 39 tn Grk “just as I am not of the world.”
[18:11] 41 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.
