John 3:31

3:31 The one who comes from above is superior to all. ¹  The one who is from the earth belongs to the earth and speaks about earthly things. ²  The one who comes from heaven ³  is superior to all. ⁴ 

John 1:27

1:27 who is coming after me. I am not worthy ⁵  to untie the strap ⁶  of his sandal!”

John 6:14

6:14 Now when the people saw the miraculous sign that Jesus ⁷  performed, they began to say to one another, “This is certainly the Prophet ⁸  who is to come into the world.” ⁹ 

John 11:27

11:27 She replied, ¹⁰  “Yes, Lord, I believe ¹¹  that you are the Christ, ¹²  the Son of God who comes into the world.” ¹³ 

John 1:15

1:15 John ¹⁴  testified ¹⁵  about him and shouted out, ¹⁶  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ¹⁷  because he existed before me.’”

John 6:35

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. ¹⁸ 

John 12:13

12:13 So they took branches of palm trees ¹⁹  and went out to meet him. They began to shout, ²⁰  “Hosanna! ²¹  Blessed is the one who comes in the name of the Lord! ²²  Blessed is ²³  the king of Israel!”

[3:31]  ¹ tn Or “is above all.”

[3:31]  ² tn Grk “speaks from the earth.”

[3:31]  ³ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ⁴ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[1:27]  ⁵ tn Grk “of whom I am not worthy.”

[1:27]  ⁶ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[6:14]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ¹⁰ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ¹¹ sn An allusion to Deut 18:15.

[11:27]  ¹³ tn Grk “She said to him.”

[11:27]  ¹⁴ 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]  ¹⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  ¹⁶ tn Or “the Son of God, the one who comes into the world.”

[1:15]  ¹⁷ sn John refers to John the Baptist.

[1:15]  ¹⁸ tn Or “bore witness.”

[1:15]  ¹⁹ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ²⁰ tn Or “has a higher rank than I.”

[6:35]  ²¹ tn Grk “the one who believes in me will not possibly thirst, ever.”

[12:13]  ²⁵ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ²⁶ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ²⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  ²⁸ sn A quotation from Ps 118:25-26.

[12:13]  ²⁹ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).