Yohanes 3:27

3:27 John replied, ¹  “No one can receive anything unless it has been given to him from heaven.

Yohanes 5:35

5:35 He was a lamp that was burning and shining, ²  and you wanted to rejoice greatly for a short time ³  in his light.

Yohanes 6:21

6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

Yohanes 8:13

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

Yohanes 8:43

8:43 Why don’t you understand what I am saying? It is because you cannot accept ⁷  my teaching. ⁸ 

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ⁹  and find pasture. ¹⁰ 

Yohanes 12:41

12:41 Isaiah said these things because he saw Christ’s ¹¹  glory, and spoke about him.

Yohanes 13:31-32

The Prediction of Peter’s Denial

13:31 When ¹²  Judas ¹³  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, ¹⁴  God will also glorify him in himself, and he will glorify him right away. ¹⁵ 

Yohanes 16:14

16:14 He ¹⁶  will glorify me, ¹⁷  because he will receive ¹⁸  from me what is mine ¹⁹  and will tell it to you. ²⁰ 

Yohanes 19:30

19:30 When ²¹  he had received the sour wine, Jesus said, “It is completed!” ²²  Then he bowed his head and gave up his spirit. ²³ 

[3:27]  ¹ tn Grk “answered and said.”

[5:35]  ² 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]  ³ tn Grk “for an hour.”

[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.

[8:43]  ⁷ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

[8:43]  ⁸ tn Grk “my word.”

[10:9]  ⁹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ¹⁰ sn That is, pasture land in contrast to cultivated land.

[12:41]  ¹¹ 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.

[13:31]  ¹² tn Grk “Then when.”

[13:31]  ¹³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ¹⁴ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ¹⁵ tn Or “immediately.”

[16:14]  ¹⁶ tn Grk “That one.”

[16:14]  ¹⁷ tn Or “will honor me.”

[16:14]  ¹⁸ tn Or “he will take.”

[16:14]  ¹⁹ 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]  ²⁰ tn Or “will announce it to you.”

[19:30]  ²¹ tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.

[19:30]  ²² tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.

[19:30]  ²³ tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”