Yohanes 1:22

1:22 Then they said to him, “Who are you? Tell us ¹  so that we can give an answer to those who sent us. What do you say about yourself?”

Yohanes 3:27

3:27 John replied, ²  “No one can receive anything unless it has been given to him from heaven.

Yohanes 7:13

7:13 However, no one spoke openly about him for fear of the Jewish leaders. ³ 

Yohanes 8:13

8:13 So the Pharisees ⁴  objected, ⁵  “You testify about yourself; your testimony is not true!” ⁶ 

Yohanes 10:6

10:6 Jesus told them this parable, ⁷  but they ⁸  did not understand ⁹  what he was saying to them.

Yohanes 11:22

11:22 But even now I know that whatever you ask from God, God will grant ¹⁰  you.” ¹¹ 

Yohanes 11:26

11:26 and the one who lives and believes in me will never die. ¹²  Do you believe this?”

Yohanes 12:41

12:41 Isaiah said these things because he saw Christ’s ¹³  glory, and spoke about him.

Yohanes 16:8

16:8 And when he ¹⁴  comes, he will prove the world wrong ¹⁵  concerning sin and ¹⁶  righteousness and ¹⁷  judgment –

Yohanes 18:34

18:34 Jesus replied, ¹⁸  “Are you saying this on your own initiative, ¹⁹  or have others told you about me?”

Yohanes 21:22

21:22 Jesus replied, ²⁰  “If I want him to live ²¹  until I come back, ²²  what concern is that of yours? You follow me!”

[1:22]  ¹ tn The words “Tell us” are not in the Greek but are implied.

[3:27]  ² tn Grk “answered and said.”

[7:13]  ³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.

[8:13]  ⁴ sn See the note on Pharisees in 1:24.

[8:13]  ⁵ tn Grk “Then the Pharisees said to him.”

[8:13]  ⁶ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[10:6]  ⁷ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

[10:6]  ⁸ tn Grk “these.”

[10:6]  ⁹ tn Or “comprehend.”

[11:22]  ¹⁰ tn Or “give.”

[11:22]  ¹¹ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[11:26]  ¹² tn Grk “will never die forever.”

[12:41]  ¹³ 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.

[16:8]  ¹⁴ tn Grk “when that one.”

[16:8]  ¹⁵ tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.

[16:8]  ¹⁶ tn Grk “and concerning.”

[16:8]  ¹⁷ tn Grk “and concerning.”

[18:34]  ¹⁸ tn Grk “Jesus answered.”

[18:34]  ¹⁹ tn Grk “saying this from yourself.”

[21:22]  ²⁰ tn Grk “Jesus said to him.”

[21:22]  ²¹ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ²² tn The word “back” is supplied to clarify the meaning.