Yohanes 4:2

4:2 (although Jesus himself was not baptizing, but his disciples were), ¹ 

Yohanes 4:24

4:24 God is spirit, ²  and the people who worship him must worship in spirit and truth.”

Yohanes 5:33

5:33 You have sent to John, ³  and he has testified to the truth.

Yohanes 5:42

5:42 but I know you, that you do not have the love of God ⁴  within you.

Yohanes 6:3

6:3 So Jesus went on up the mountainside ⁵  and sat down there with his disciples.

Yohanes 6:49-50

6:49 Your ancestors ⁶  ate the manna in the wilderness, and they died. 6:50 This ⁷  is the bread that has come down from heaven, so that a person ⁸  may eat from it and not die.

Yohanes 19:37

19:37 And again another scripture says, “They will look on the one whom they have pierced.” ⁹ 

[4:2]  ¹ sn This is a parenthetical note by the author.

[4:24]  ² tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.

[5:33]  ³ sn John refers to John the Baptist.

[5:42]  ⁴ tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[6:3]  ⁵ sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).

[6:49]  ⁶ tn Or “forefathers”; Grk “fathers.”

[6:50]  ⁷ tn Or “Here.”

[6:50]  ⁸ tn Grk “someone” (τις, tis).

[19:37]  ⁹ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.