Yohanes 8:23

8:23 Jesus replied, ¹  “You people ²  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 9:39

9:39 Jesus ³  said,] ⁴  “For judgment I have come into this world, so that those who do not see may gain their sight, ⁵  and the ones who see may become blind.”

Yohanes 11:9

11:9 Jesus replied, ⁶  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ⁷  because he sees the light of this world. ⁸ 

Yohanes 12:25

12:25 The one who loves his life ⁹  destroys ¹⁰  it, and the one who hates his life in this world guards ¹¹  it for eternal life.

Yohanes 12:31

12:31 Now is the judgment of this world; now the ruler of this world ¹²  will be driven out. ¹³ 

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁴  had come to depart ¹⁵  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁶ 

Yohanes 16:11

16:11 and concerning judgment, ¹⁷  because ¹⁸  the ruler of this world ¹⁹  has been condemned. ²⁰ 

Yohanes 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ²¹  handed over ²²  to the Jewish authorities. ²³  But as it is, ²⁴  my kingdom is not from here.”

[8:23]  ¹ tn Grk “And he said to them.”

[8:23]  ² tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[9:39]  ³ tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:39]  ⁴ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ⁵ tn Or “that those who do not see may see.”

[11:9]  ⁶ tn Grk “Jesus answered.”

[11:9]  ⁷ tn Or “he does not trip.”

[11:9]  ⁸ sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).

[12:25]  ⁹ tn Or “soul.”

[12:25]  ¹⁰ tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ¹¹ tn Or “keeps.”

[12:31]  ¹² sn The ruler of this world is a reference to Satan.

[12:31]  ¹³ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[12:31]  sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.

[13:1]  ¹⁴ tn Grk “his hour.”

[13:1]  ¹⁵ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁶ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[16:11]  ¹⁷ sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

[16:11]  ¹⁸ tn Or “that.”

[16:11]  ¹⁹ sn The ruler of this world is a reference to Satan.

[16:11]  ²⁰ tn Or “judged.”

[18:36]  ²¹ tn Grk “so that I may not be.”

[18:36]  ²² tn Or “delivered over.”

[18:36]  ²³ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ²⁴ tn Grk “now.”