Discovery BoxJohn 1:14 
Context1:14 Now 1 the Word became flesh 2 and took up residence 3 among us. We 4 saw his glory – the glory of the one and only, 5 full of grace and truth, who came from the Father.
John 2:20
Context2:20 Then the Jewish leaders 6 said to him, “This temple has been under construction 7 for forty-six years, 8 and are you going to raise it up in three days?”
John 4:14
Context4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 9 but the water that I will give him will become in him a fountain 10 of water springing up 11 to eternal life.”
John 4:35
Context4:35 Don’t you say, 12 ‘There are four more months and then comes the harvest?’ I tell you, look up 13 and see that the fields are already white 14 for harvest!
John 5:7
Context5:7 The sick man answered him, “Sir, 15 I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, 16 someone else 17 goes down there 18 before me.”
John 6:5
Context6:5 Then Jesus, when he looked up 19 and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”
John 6:39-40
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 20 at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up 21 at the last day.” 22
John 8:28
Context8:28 Then Jesus said, 23 “When you lift up the Son of Man, then you will know that I am he, 24 and I do nothing on my own initiative, 25 but I speak just what the Father taught me. 26
John 11:31
Context11:31 Then the people 27 who were with Mary 28 in the house consoling her saw her 29 get up quickly and go out. They followed her, because they thought she was going to the tomb to weep 30 there.
John 11:44
Context11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 31 and a cloth wrapped around his face. 32 Jesus said to them, “Unwrap him 33 and let him go.”
John 12:34
Context12:34 Then the crowd responded, 34 “We have heard from the law that the Christ 35 will remain forever. 36 How 37 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
John 14:23
Context14:23 Jesus replied, 38 “If anyone loves me, he will obey 39 my word, and my Father will love him, and we will come to him and take up residence with him. 40
1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
2 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
3 tn Grk “and tabernacled.”
sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.
4 tn Grk “and we saw.”
5 tn Or “of the unique one.” 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 Clem. 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, 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).
6 tn See the note on this phrase in v. 18.
7 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
8 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
9 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
10 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
11 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
12 tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.
13 tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.
14 tn That is, “ripe.”
15 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.
16 tn Grk “while I am going.”
17 tn Grk “another.”
18 tn The word “there” is not in the Greek text but is implied.
19 tn Grk “when he lifted up his eyes” (an idiom).
20 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.
21 tn Or “resurrect him,” or “make him live again.”
22 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
23 tn Grk “Then Jesus said to them” (the words “to them” are not found in all
24 tn Grk “that I am.” See the note on this phrase in v. 24.
25 tn Grk “I do nothing from myself.”
26 tn Grk “but just as the Father taught me, these things I speak.”
27 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.
28 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
29 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
30 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
31 sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.
32 tn Grk “and his face tied around with cloth.”
33 tn Grk “Loose him.”
34 tn Grk “Then the crowd answered him.”
35 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
36 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).
37 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
38 tn Grk “answered and said to him.”
39 tn Or “will keep.”
40 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
