Yohanes 3:18

3:18 The one who believes in him is not condemned. ¹  The one who does not believe has been condemned ²  already, because he has not believed in the name of the one and only ³  Son of God.

Yohanes 5:33-36

5:33 You have sent to John, ⁴  and he has testified to the truth. 5:34 (I do not accept ⁵  human testimony, but I say this so that you may be saved.) 5:35 He was a lamp that was burning and shining, ⁶  and you wanted to rejoice greatly for a short time ⁷  in his light.

5:36 “But I have a testimony greater than that from John. For the deeds ⁸  that the Father has assigned me to complete – the deeds ⁹  I am now doing – testify about me that the Father has sent me.

Yohanes 5:44-47

5:44 How can you believe, if you accept praise ¹⁰  from one another and don’t seek the praise ¹¹  that comes from the only God? ¹² 

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ¹³  5:46 If ¹⁴  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses ¹⁵  wrote, how will you believe my words?”

Yohanes 10:25-26

10:25 Jesus replied, ¹⁶  “I told you and you do not believe. The deeds ¹⁷  I do in my Father’s name testify about me. 10:26 But you refuse to believe because you are not my sheep.

Yohanes 12:37-43

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ¹⁸  had performed ¹⁹  so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word ²⁰  of Isaiah the prophet would be fulfilled. He said, ²¹  “Lord, who has believed our message, and to whom has the arm of the Lord ²²  been revealed?” ²³  12:39 For this reason they could not believe, ²⁴  because again Isaiah said,

12:40 “He has blinded their eyes

and hardened their heart, ²⁵ 

so that they would not see with their eyes

and understand with their heart, ²⁶ 

and turn to me, ²⁷  and I would heal them.” ²⁸ 

12:41 Isaiah said these things because he saw Christ’s ²⁹  glory, and spoke about him.

12:42 Nevertheless, even among the rulers ³⁰  many believed in him, but because of the Pharisees ³¹  they would not confess Jesus to be the Christ, ³²  so that they would not be put out of ³³  the synagogue. ³⁴  12:43 For they loved praise ³⁵  from men more than praise ³⁶  from God.

[3:18]  ¹ tn Grk “judged.”

[3:18]  ² tn Grk “judged.”

[3:18]  ³ tn See the note on the term “one and only” in 3:16.

[5:33]  ⁴ sn John refers to John the Baptist.

[5:34]  ⁵ tn Or “I do not receive.”

[5:35]  ⁶ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ⁷ tn Grk “for an hour.”

[5:36]  ⁸ tn Or “works.”

[5:36]  ⁹ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[5:44]  ¹⁰ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹¹ tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  ¹² tc Several early and important witnesses (Ì^66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[5:45]  ¹³ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[5:46]  ¹⁴ tn Grk “For if.”

[5:47]  ¹⁵ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[10:25]  ¹⁶ tn Grk “answered them.”

[10:25]  ¹⁷ tn Or “the works.”

[12:37]  ¹⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ¹⁹ tn Or “done.”

[12:38]  ²⁰ tn Or “message.”

[12:38]  ²¹ tn Grk “who said.”

[12:38]  ²² tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ²³ sn A quotation from Isa 53:1.

[12:39]  ²⁴ 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.

[12:40]  ²⁵ tn Or “closed their mind.”

[12:40]  ²⁶ tn Or “their mind.”

[12:40]  ²⁷ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ²⁸ sn A quotation from Isa 6:10.

[12:41]  ²⁹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:41]  sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.

[12:42]  ³⁰ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ³¹ sn See the note on Pharisees in 1:24.

[12:42]  ³² tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ³³ tn Or “be expelled from.”

[12:42]  ³⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[12:43]  ³⁵ tn Grk “the glory.”

[12:43]  ³⁶ tn Grk “the glory.”