Yohanes 1:17

1:17 For the law was given through Moses, but ¹  grace and truth came about through Jesus Christ.

Yohanes 3:6

3:6 What is born of the flesh is flesh, ²  and what is born of the Spirit is spirit.

Yohanes 3:27

3:27 John replied, ³  “No one can receive anything unless it has been given to him from heaven.

Yohanes 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

Yohanes 8:13

8:13 So the Pharisees ⁴  objected, ⁵  “You testify about yourself; your testimony is not true!” ⁶ 

Yohanes 8:35

8:35 The slave does not remain in the family ⁷  forever, but the son remains forever. ⁸ 

Yohanes 11:10

11:10 But if anyone walks around at night, ⁹  he stumbles, ¹⁰  because the light is not in him.”

Yohanes 14:6

14:6 Jesus replied, ¹¹  “I am the way, and the truth, and the life. ¹²  No one comes to the Father except through me.

Yohanes 16:16

16:16 In a little while you ¹³  will see me no longer; again after a little while, you ¹⁴  will see me.” ¹⁵ 

Yohanes 16:18

16:18 So they kept on repeating, ¹⁶  “What is the meaning of what he says, ¹⁷  ‘In a little while’? ¹⁸  We do not understand ¹⁹  what he is talking about.” ²⁰ 

Yohanes 17:15

17:15 I am not asking you to take them out of the world, but that you keep them safe ²¹  from the evil one. ²² 

Yohanes 19:34

19:34 But one of the soldiers pierced ²³  his side with a spear, and blood and water ²⁴  flowed out immediately.

[1:17]  ¹ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[3:6]  ² sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.

[3:27]  ³ tn Grk “answered and said.”

[8:13]  ⁴ sn See the note on Pharisees in 1:24.

[8:13]  ⁵ tn Grk “Then the Pharisees said to him.”

[8:13]  ⁶ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[8:35]  ⁷ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ⁸ sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[11:10]  ⁹ tn Grk “in the night.”

[11:10]  ¹⁰ tn Or “he trips.”

[14:6]  ¹¹ tn Grk “Jesus said to him.”

[14:6]  ¹² tn Or “I am the way, even the truth and the life.”

[16:16]  ¹³ tn Grk “A little while, and you.”

[16:16]  ¹⁴ tn Grk “and again a little while, and you.”

[16:16]  ¹⁵ sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

[16:18]  ¹⁶ tn Grk “they kept on saying.”

[16:18]  ¹⁷ tn Grk “What is this that he says.”

[16:18]  ¹⁸ tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

[16:18]  ¹⁹ tn Or “we do not know.”

[16:18]  ²⁰ tn Grk “what he is speaking.”

[17:15]  ²¹ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ²² tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[19:34]  ²³ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ²⁴ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.