Yohanes 3:8

3:8 The wind ¹  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ² 

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ³  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 6:5

6:5 Then Jesus, when he looked up ⁴  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

Yohanes 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ⁵ 

Yohanes 6:71

6:71 (Now he said this about Judas son of Simon Iscariot, ⁶  for Judas, ⁷  one of the twelve, was going to betray him.) ⁸ 

Yohanes 7:17-18

7:17 If anyone wants to do God’s will, ⁹  he will know about my teaching, whether it is from God or whether I speak from my own authority. ¹⁰  7:18 The person who speaks on his own authority ¹¹  desires ¹²  to receive honor ¹³  for himself; the one who desires ¹⁴  the honor ¹⁵  of the one who sent him is a man of integrity, ¹⁶  and there is no unrighteousness in him.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹⁷  “I am the light of the world. ¹⁸  The one who follows me will never ¹⁹  walk in darkness, but will have the light of life.”

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ²⁰  but to God’s glory, ²¹  so that the Son of God may be glorified through it.” ²² 

Yohanes 12:44

Jesus’ Final Public Words

12:44 But Jesus shouted out, ²³  “The one who believes in me does not believe in me, but in the one who sent me, ²⁴ 

Yohanes 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ²⁵ 

Yohanes 14:23

14:23 Jesus replied, ²⁶  “If anyone loves me, he will obey ²⁷  my word, and my Father will love him, and we will come to him and take up residence with him. ²⁸ 

Yohanes 19:17

19:17 and carrying his own cross ²⁹  he went out to the place called “The Place of the Skull” ³⁰  (called in Aramaic ³¹  Golgotha). ³² 

Yohanes 20:18

20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ³³  what ³⁴  Jesus ³⁵  had said to her. ³⁶ 

[3:8]  ¹ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ² sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[3:22]  ³ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[6:5]  ⁴ tn Grk “when he lifted up his eyes” (an idiom).

[6:15]  ⁵ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:71]  ⁶ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ⁷ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ⁸ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[7:17]  ⁹ tn Grk “his will.”

[7:17]  ¹⁰ tn Grk “or whether I speak from myself.”

[7:18]  ¹¹ tn Grk “who speaks from himself.”

[7:18]  ¹² tn Or “seeks.”

[7:18]  ¹³ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁴ tn Or “seeks.”

[7:18]  ¹⁵ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁶ tn Or “is truthful”; Grk “is true.”

[8:12]  ¹⁷ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹⁸ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ¹⁹ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[11:4]  ²⁰ tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ²¹ tn Or “to God’s praise.”

[11:4]  ²² sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[12:44]  ²³ tn Grk “shouted out and said.”

[12:44]  ²⁴ sn The one who sent me refers to God.

[13:5]  ²⁵ tn Grk “with the towel with which he was girded.”

[14:23]  ²⁶ tn Grk “answered and said to him.”

[14:23]  ²⁷ tn Or “will keep.”

[14:23]  ²⁸ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[19:17]  ²⁹ tn Or “carrying the cross by himself.”

[19:17]  sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.

[19:17]  ³⁰ sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).

[19:17]  ³¹ tn Grk “in Hebrew.”

[19:17]  ³² sn This is a parenthetical note by the author.

[20:18]  ³³ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ³⁴ tn Grk “the things.”

[20:18]  ³⁵ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ³⁶ tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.