10:7 So Jesus said to them again, “I tell you the solemn truth, 14 I am the door for the sheep. 15
3:5 Jesus answered, “I tell you the solemn truth, 23 unless a person is born of water and spirit, 24 he cannot enter the kingdom of God.
13:21 When he had said these things, Jesus was greatly distressed 32 in spirit, and testified, 33 “I tell you the solemn truth, 34 one of you will betray me.” 35
1 tn Grk “Truly, truly, I say to you.”
2 tc Most witnesses (A C2 D Ψ Ë1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.
3 tn Compare John 6:40.
4 tn Grk “Truly, truly, I say to you.”
5 tn Grk “If anyone keeps.”
6 tn Grk “my word.”
7 tn Grk “he will never see death forever.” The Greek negative here is emphatic.
sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.
8 tn Grk “Truly, truly, I say to you.”
9 tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.
10 tn See the note on the word “slaves” in 4:51.
11 tn Grk “Truly, truly, I say to you.”
12 tn Grk “before Abraham was.”
13 sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
14 tn Grk “Truly, truly, I say to you.”
15 tn Or “I am the sheep’s door.”
16 tn Grk “and he said to him.”
17 tn Grk “Truly, truly, I say to you.”
18 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.
19 tn Grk “answered and said to him.”
20 tn Grk “Truly, truly, I say to you.”
21 tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.
sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).
22 sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.
23 tn Grk “Truly, truly, I say to you.”
24 tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).
sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.
25 tn Grk “Truly, truly, I say to you.”
26 tn Here καί (kai) has been translated as “but” to show the contrast present in the context.
27 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).
28 sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).
29 tn Grk “Truly, truly, I say to you.”
30 tn Or “receives,” and so throughout this verse.
31 sn The one who sent me refers to God.
32 tn Or “greatly troubled.”
33 tn Grk “and testified and said.”
34 tn Grk “Truly, truly, I say to you.”
35 tn Or “will hand me over.”
36 tn Or “Will you die willingly for me?”
37 tn Grk “Truly, truly, I say to you.”
38 tn Grk “Truly, truly, I say to you.”
39 tn Or “wail,” “cry.”
40 tn Or “lament.”
41 tn Or “sorrowful.”
42 tn Grk “will become.”
43 tn Grk “And in that day.”
44 tn Grk “Truly, truly, I say to you.”
45 sn This statement is also found in John 15:16.