Yohanes 3:11

3:11 I tell you the solemn truth, ¹  we speak about what we know and testify about what we have seen, but ²  you people ³  do not accept our testimony. ⁴ 

Yohanes 3:18

3:18 The one who believes in him is not condemned. ⁵  The one who does not believe has been condemned ⁶  already, because he has not believed in the name of the one and only ⁷  Son of God.

Yohanes 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ⁸ 

Yohanes 7:17

7:17 If anyone wants to do God’s will, ⁹  he will know about my teaching, whether it is from God or whether I speak from my own authority. ¹⁰ 

Yohanes 8:37

8:37 I know that you are Abraham’s descendants. ¹¹  But you want ¹²  to kill me, because my teaching ¹³  makes no progress among you. ¹⁴ 

Yohanes 8:47

8:47 The one who belongs to ¹⁵  God listens and responds ¹⁶  to God’s words. You don’t listen and respond, ¹⁷  because you don’t belong to God.” ¹⁸ 

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ¹⁹  the one who does not enter the sheepfold ²⁰  by the door, ²¹  but climbs in some other way, is a thief and a robber.

Yohanes 10:10

10:10 The thief comes only to steal and kill ²²  and destroy; I have come so that they may have life, and may have it abundantly. ²³ 

Yohanes 10:36

10:36 do you say about the one whom the Father set apart ²⁴  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?

Yohanes 12:27

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ²⁵  from this hour’? ²⁶  No, but for this very reason I have come to this hour. ²⁷ 

Yohanes 12:38

12:38 so that the word ²⁸  of Isaiah the prophet would be fulfilled. He said, ²⁹  “Lord, who has believed our message, and to whom has the arm of the Lord ³⁰  been revealed?” ³¹ 

Yohanes 12:40

12:40 “He has blinded their eyes

and hardened their heart, ³² 

so that they would not see with their eyes

and understand with their heart, ³³ 

and turn to me, ³⁴  and I would heal them.” ³⁵ 

Yohanes 12:48

12:48 The one who rejects me and does not accept ³⁶  my words has a judge; ³⁷  the word ³⁸  I have spoken will judge him at the last day.

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ³⁹  so that he may give eternal life to everyone you have given him. ⁴⁰ 

Yohanes 18:39

18:39 But it is your custom that I release one prisoner ⁴¹  for you at the Passover. ⁴²  So do you want me to release for you the king of the Jews?”

[3:11]  ¹ tn Grk “Truly, truly, I say to you.”

[3:11]  ² tn Here καί (kai) has been translated as “but” to show the contrast present in the context.

[3:11]  ³ tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).

[3:11]  ⁴ sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).

[3:18]  ⁵ tn Grk “judged.”

[3:18]  ⁶ tn Grk “judged.”

[3:18]  ⁷ tn See the note on the term “one and only” in 3:16.

[5:45]  ⁸ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[7:17]  ⁹ tn Grk “his will.”

[7:17]  ¹⁰ tn Grk “or whether I speak from myself.”

[8:37]  ¹¹ tn Grk “seed” (an idiom).

[8:37]  ¹² tn Grk “you are seeking.”

[8:37]  ¹³ tn Grk “my word.”

[8:37]  ¹⁴ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:47]  ¹⁵ tn Grk “who is of.”

[8:47]  ¹⁶ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ¹⁷ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ¹⁸ tn Grk “you are not of God.”

[10:1]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[10:1]  ²⁰ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ²¹ tn Or “entrance.”

[10:10]  ²² tn That is, “to slaughter” (in reference to animals).

[10:10]  ²³ tn That is, more than one would normally expect or anticipate.

[10:36]  ²⁴ tn Or “dedicated.”

[12:27]  ²⁵ tn Or “save me.”

[12:27]  ²⁶ tn Or “this occasion.”

[12:27]  sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.

[12:27]  ²⁷ tn Or “this occasion.”

[12:38]  ²⁸ tn Or “message.”

[12:38]  ²⁹ tn Grk “who said.”

[12:38]  ³⁰ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ³¹ sn A quotation from Isa 53:1.

[12:40]  ³² tn Or “closed their mind.”

[12:40]  ³³ tn Or “their mind.”

[12:40]  ³⁴ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ³⁵ sn A quotation from Isa 6:10.

[12:48]  ³⁶ tn Or “does not receive.”

[12:48]  ³⁷ tn Grk “has one who judges him.”

[12:48]  ³⁸ tn Or “message.”

[17:2]  ³⁹ tn Or “all people”; Grk “all flesh.”

[17:2]  ⁴⁰ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[18:39]  ⁴¹ tn The word “prisoner” is not in the Greek text but is implied.

[18:39]  ⁴² sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.