Yohanes 3:10

3:10 Jesus answered, ¹  “Are you the teacher of Israel and yet you don’t understand these things? ² 

Yohanes 3:21

3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ³ 

Yohanes 7:50

7:50 Nicodemus, who had gone to Jesus ⁴  before and who was one of the rulers, ⁵  said, ⁶ 

Yohanes 11:10

11:10 But if anyone walks around at night, ⁷  he stumbles, ⁸  because the light is not in him.”

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ⁹  had performed ¹⁰  so many miraculous signs before them, they still refused to believe in him,

Yohanes 16:14

16:14 He ¹¹  will glorify me, ¹²  because he will receive ¹³  from me what is mine ¹⁴  and will tell it to you. ¹⁵ 

Yohanes 20:7

20:7 and the face cloth, ¹⁶  which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. ¹⁷ 

Yohanes 20:21

20:21 So Jesus said to them again, “Peace be with you. Just as the Father has sent me, I also send you.”

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ¹⁸  Jesus revealed himself again to the disciples by the Sea of Tiberias. ¹⁹  Now this is how he did so. ²⁰ 

Yohanes 21:4

21:4 When it was already very early morning, Jesus stood on the beach, but the disciples did not know that it was Jesus.

Yohanes 21:14

21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

[3:10]  ¹ tn Grk “Jesus answered and said to him.”

[3:10]  ² sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[3:21]  ³ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[7:50]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ⁵ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ⁶ tn Grk “said to them.”

[11:10]  ⁷ tn Grk “in the night.”

[11:10]  ⁸ tn Or “he trips.”

[12:37]  ⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ¹⁰ tn Or “done.”

[16:14]  ¹¹ tn Grk “That one.”

[16:14]  ¹² tn Or “will honor me.”

[16:14]  ¹³ tn Or “he will take.”

[16:14]  ¹⁴ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ¹⁵ tn Or “will announce it to you.”

[20:7]  ¹⁶ sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.

[20:7]  ¹⁷ sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.

[21:1]  ¹⁸ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ¹⁹ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ²⁰ tn Grk “how he revealed himself.”