Yohanes 10:20

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ¹  Why do you listen to him?”

Yohanes 12:41

12:41 Isaiah said these things because he saw Christ’s ²  glory, and spoke about him.

Yohanes 13:28

13:28 (Now none of those present at the table ³  understood ⁴  why Jesus ⁵  said this to Judas. ⁶ 

Yohanes 17:20

Jesus Prays for Believers Everywhere

17:20 “I am not praying ⁷  only on their behalf, but also on behalf of those who believe ⁸  in me through their testimony, ⁹ 

Yohanes 18:23

18:23 Jesus replied, ¹⁰  “If I have said something wrong, ¹¹  confirm ¹²  what is wrong. ¹³  But if I spoke correctly, why strike me?”

Yohanes 20:9

20:9 (For they did not yet understand ¹⁴  the scripture that Jesus ¹⁵  must rise from the dead.) ¹⁶ 

[10:20]  ¹ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

[12:41]  ² tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:41]  sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.

[13:28]  ³ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ⁴ tn Or “knew.”

[13:28]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ⁶ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[17:20]  ⁷ tn Or “I do not pray.”

[17:20]  ⁸ tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ⁹ tn Grk “their word.”

[18:23]  ¹⁰ tn Grk “Jesus answered him.”

[18:23]  ¹¹ tn Or “something incorrect.”

[18:23]  ¹² tn Grk “testify.”

[18:23]  ¹³ tn Or “incorrect.”

[20:9]  ¹⁴ tn Or “yet know.”

[20:9]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:9]  ¹⁶ sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.