Yohanes 6:52

6:52 Then the Jews who were hostile to Jesus ¹  began to argue with one another, ²  “How can this man ³  give us his flesh to eat?”

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ⁴  “I am the light of the world. ⁵  The one who follows me will never ⁶  walk in darkness, but will have the light of life.”

Yohanes 9:7-8

9:7 and said to him, “Go wash in the pool of Siloam” ⁷  (which is translated “sent”). ⁸  So the blind man ⁹  went away and washed, and came back seeing.

9:8 Then the neighbors and the people who had seen him previously ¹⁰  as a beggar began saying, ¹¹  “Is this not the man ¹²  who used to sit and beg?”

Yohanes 10:12

10:12 The hired hand, ¹³  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ¹⁴  the sheep and runs away. ¹⁵  So the wolf attacks ¹⁶  the sheep and scatters them.

Yohanes 11:32

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.”

Yohanes 11:41

11:41 So they took away ¹⁷  the stone. Jesus looked upward ¹⁸  and said, “Father, I thank you that you have listened to me. ¹⁹ 

Yohanes 12:29

12:29 The crowd that stood there and heard the voice ²⁰  said that it had thundered. Others said that an angel had spoken to him. ²¹ 

Yohanes 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ²²  came and asked them, “Who are you looking for?” ²³ 

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ²⁴  and Thomas was with them. Although the doors were locked, ²⁵  Jesus came and stood among them and said, “Peace be with you!”

[6:52]  ¹ tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  ² tn Grk “with one another, saying.”

[6:52]  ³ tn Grk “this one,” “this person.”

[8:12]  ⁴ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ⁵ 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]  ⁶ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[9:7]  ⁷ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ⁸ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ⁹ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[9:8]  ¹⁰ tn Or “formerly.”

[9:8]  ¹¹ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ¹² tn Grk “the one.”

[10:12]  ¹³ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ¹⁴ tn Grk “leaves.”

[10:12]  ¹⁵ tn Or “flees.”

[10:12]  ¹⁶ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[11:41]  ¹⁷ tn Or “they removed.”

[11:41]  ¹⁸ tn Grk “lifted up his eyes above.”

[11:41]  ¹⁹ tn Or “that you have heard me.”

[12:29]  ²⁰ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ²¹ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[18:4]  ²² tn Grk “knowing all things that were coming upon him.”

[18:4]  ²³ tn Grk “Whom do you seek?”

[20:26]  ²⁴ tn Grk “were inside”; the word “together” is implied.

[20:26]  ²⁵ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.