Yohanes 2:17

2:17 His disciples remembered that it was written, “Zeal ¹  for your house will devour me.” ² 

Yohanes 4:17

4:17 The woman replied, ³  “I have no husband.” Jesus said to her, “Right you are when you said, ⁴  ‘I have no husband,’ ⁵ 

Yohanes 9:19

9:19 They asked the parents, ⁶  “Is this your son, whom you say ⁷  was born blind? Then how does he now see?”

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ⁸  and find pasture. ⁹ 

Yohanes 11:24

11:24 Martha said, ¹⁰  “I know that he will come back to life again ¹¹  in the resurrection at the last day.”

Yohanes 12:41

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

Yohanes 16:29

16:29 His disciples said, “Look, now you are speaking plainly ¹³  and not in obscure figures of speech! ¹⁴ 

[2:17]  ¹ tn Or “Fervent devotion to your house.”

[2:17]  ² sn A quotation from Ps 69:9.

[4:17]  ³ tn Grk “answered and said to him.”

[4:17]  ⁴ tn Grk “Well have you said.”

[4:17]  ⁵ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[9:19]  ⁶ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ⁷ tn The Greek pronoun and verb are both plural (both parents are addressed).

[10:9]  ⁸ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ⁹ sn That is, pasture land in contrast to cultivated land.

[11:24]  ¹⁰ tn Grk “Martha said to him.”

[11:24]  ¹¹ tn Or “will rise again.”

[12:41]  ¹² 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.

[16:29]  ¹³ tn Or “openly.”

[16:29]  ¹⁴ tn Or “not in parables.” or “not in metaphors.”

[16:29]  sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).