John 3:17

3:17 For God did not send his Son into the world to condemn the world, ¹  but that the world should be saved through him.

John 4:5

4:5 Now he came to a Samaritan town ²  called Sychar, ³  near the plot of land that Jacob had given to his son Joseph. ⁴ 

John 9:19-20

9:19 They asked the parents, ⁵  “Is this your son, whom you say ⁶  was born blind? Then how does he now see?” 9:20 So his parents replied, ⁷  “We know that this is our son and that he was born blind.

John 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁸  and said to him, “Do you believe in the Son of Man?” ⁹ 

John 10:36

10:36 do you say about the one whom the Father set apart ¹⁰  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

John 11:27

11:27 She replied, ¹¹  “Yes, Lord, I believe ¹²  that you are the Christ, ¹³  the Son of God who comes into the world.” ¹⁴ 

John 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ¹⁵  When Jesus had said these things, he went away and hid himself from them.

John 13:31

The Prediction of Peter’s Denial

13:31 When ¹⁶  Judas ¹⁷  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him.

John 14:13

14:13 And I will do whatever you ask in my name, ¹⁸  so that the Father may be glorified ¹⁹  in the Son.

John 19:7

19:7 The Jewish leaders ²⁰  replied, ²¹  “We have a law, ²²  and according to our law he ought to die, because he claimed to be the Son of God!” ²³ 

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, ²⁴  look, here is your son!”

[3:17]  ¹ sn That is, “to judge the world to be guilty and liable to punishment.”

[4:5]  ² tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ³ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ⁴ sn Perhaps referred to in Gen 48:22.

[9:19]  ³ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ⁴ tn The Greek pronoun and verb are both plural (both parents are addressed).

[9:20]  ⁴ tn Grk “So his parents answered and said.”

[9:35]  ⁵ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁶ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[10:36]  ⁶ tn Or “dedicated.”

[11:27]  ⁷ tn Grk “She said to him.”

[11:27]  ⁸ 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]  ⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  ¹⁰ tn Or “the Son of God, the one who comes into the world.”

[12:36]  ⁸ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[13:31]  ⁹ tn Grk “Then when.”

[13:31]  ¹⁰ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[14:13]  ¹⁰ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ¹¹ tn Or “may be praised” or “may be honored.”

[19:7]  ¹¹ 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]  ¹² tn Grk “answered him.”

[19:7]  ¹³ sn This law is not the entire Pentateuch, but Lev 24:16.

[19:7]  ¹⁴ tn Grk “because he made himself out to be the Son of God.”

[19:26]  ¹² 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.