Yohanes 3:8

3:8 The wind ¹  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ² 

Yohanes 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ³  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 7:12

7:12 There was ⁴  a lot of grumbling ⁵  about him among the crowds. ⁶  Some were saying, “He is a good man,” but others, “He deceives the common people.” ⁷ 

Yohanes 8:14

8:14 Jesus answered, ⁸  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ⁹  do not know where I came from or where I am going. ¹⁰ 

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹¹  had come to depart ¹²  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹³ 

Yohanes 13:12

13:12 So when Jesus ¹⁴  had washed their feet and put his outer clothing back on, he took his place at the table ¹⁵  again and said to them, “Do you understand ¹⁶  what I have done for you?

Yohanes 16:23

16:23 At that time ¹⁷  you will ask me nothing. I tell you the solemn truth, ¹⁸  whatever you ask the Father in my name he will give you. ¹⁹ 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ²⁰  to heaven ²¹  and said, “Father, the time ²²  has come. Glorify your Son, so that your ²³  Son may glorify you –

Yohanes 21:23

21:23 So the saying circulated ²⁴  among the brothers and sisters ²⁵  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ²⁶  until I come back, ²⁷  what concern is that of yours?”

[3:8]  ¹ tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ² sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[3:26]  ³ tn “River” is not in the Greek text but is supplied for clarity.

[7:12]  ⁴ tn Grk “And there was.”

[7:12]  ⁵ tn Or “complaining.”

[7:12]  ⁶ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ⁷ tn Or “the crowd.”

[8:14]  ⁸ tn Grk “Jesus answered and said to them.”

[8:14]  ⁹ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ¹⁰ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[13:1]  ¹¹ tn Grk “his hour.”

[13:1]  ¹² tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹³ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[13:12]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ¹⁵ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ¹⁶ tn Grk “Do you know.”

[16:23]  ¹⁷ tn Grk “And in that day.”

[16:23]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[16:23]  ¹⁹ sn This statement is also found in John 15:16.

[17:1]  ²⁰ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ²¹ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ²² tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ²³ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[21:23]  ²⁴ tn Grk “went out.”

[21:23]  ²⁵ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ²⁶ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ²⁷ tn The word “back” is supplied to clarify the meaning.