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 6:58

6:58 This ⁴  is the bread that came down from heaven; it is not like the bread your ancestors ⁵  ate, but then later died. ⁶  The one who eats ⁷  this bread will live forever.”

Yohanes 8:10

8:10 Jesus stood up straight ⁸  and said to her, “Woman, ⁹  where are they? Did no one condemn you?”

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹⁰  “I am the light of the world. ¹¹  The one who follows me will never ¹²  walk in darkness, but will have the light of life.”

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ¹³  and just as I said to the Jewish religious leaders, ¹⁴  ‘Where I am going you cannot come,’ ¹⁵  now I tell you the same. ¹⁶ 

Yohanes 14:9

14:9 Jesus replied, ¹⁷  “Have I been with you for so long, and you have not known ¹⁸  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?

Yohanes 14:24

14:24 The person who does not love me does not obey ¹⁹  my words. And the word ²⁰  you hear is not mine, but the Father’s who sent me.

Yohanes 15:24

15:24 If I had not performed ²¹  among them the miraculous deeds ²²  that no one else did, they would not be guilty of sin. ²³  But now they have seen the deeds ²⁴  and have hated both me and my Father. ²⁵ 

[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.

[6:58]  ⁴ tn Or “This one.”

[6:58]  ⁵ tn Or “forefathers”; Grk “fathers.”

[6:58]  ⁶ tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  ⁷ tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[8:10]  ⁸ tn Or “straightened up.”

[8:10]  ⁹ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[8:12]  ¹⁰ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹¹ 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]  ¹² tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[13:33]  ¹³ tn Or “You will seek me.”

[13:33]  ¹⁴ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ¹⁵ sn See John 7:33-34.

[13:33]  ¹⁶ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[14:9]  ¹⁷ tn Grk “Jesus said to him.”

[14:9]  ¹⁸ tn Or “recognized.”

[14:24]  ¹⁹ tn Or “does not keep.”

[14:24]  ²⁰ tn Or “the message.”

[15:24]  ²¹ tn Or “If I had not done.”

[15:24]  ²² tn Grk “the works.”

[15:24]  ²³ tn Grk “they would not have sin” (an idiom).

[15:24]  ²⁴ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²⁵ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.