Yohanes 2:21

2:21 But Jesus ¹  was speaking about the temple of his body. ² 

Yohanes 3:7

3:7 Do not be amazed that I said to you, ‘You must all ³  be born from above.’ ⁴ 

Yohanes 4:31

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, ⁵  “Rabbi, eat something.” ⁶ 

Yohanes 6:59

Many Followers Depart

6:59 Jesus ⁷  said these things while he was teaching in the synagogue ⁸  in Capernaum. ⁹ 

Yohanes 11:14

11:14 Then Jesus told them plainly, “Lazarus has died,

Yohanes 12:11

12:11 for on account of him many of the Jewish people from Jerusalem ¹⁰  were going away and believing in Jesus.

Yohanes 12:30

12:30 Jesus said, ¹¹  “This voice has not come for my benefit ¹²  but for yours.

Yohanes 12:39

12:39 For this reason they could not believe, ¹³  because again Isaiah said,

[2:21]  ¹ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ² tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[2:21]  sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).

[3:7]  ³ tn “All” has been supplied to indicate the plural pronoun in the Greek text.

[3:7]  ⁴ tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.

[4:31]  ⁵ tn Grk “were asking him, saying.”

[4:31]  ⁶ tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[6:59]  ⁷ tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.

[6:59]  ⁸ sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:59]  ⁹ map For location see Map1 D2; Map2 C3; Map3 B2.

[12:11]  ¹⁰ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:30]  ¹¹ tn Grk “Jesus answered and said.”

[12:30]  ¹² tn Or “for my sake.”

[12:39]  ¹³ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.