Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ¹  the Son will not see life, but God’s wrath ²  remains ³  on him.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ⁴  “I am the light of the world. ⁵  The one who follows me will never ⁶  walk in darkness, but will have the light of life.”

Yohanes 10:33

10:33 The Jewish leaders ⁷  replied, ⁸  “We are not going to stone you for a good deed ⁹  but for blasphemy, ¹⁰  because ¹¹  you, a man, are claiming to be God.” ¹² 

Yohanes 12:47

12:47 If anyone ¹³  hears my words and does not obey them, ¹⁴  I do not judge him. For I have not come to judge the world, but to save the world. ¹⁵ 

[3:36]  ¹ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ² tn Or “anger because of evil,” or “punishment.”

[3:36]  ³ tn Or “resides.”

[8:12]  ⁴ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ⁵ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ⁶ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[10:33]  ⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁸ tn Grk “answered him.”

[10:33]  ⁹ tn Or “good work.”

[10:33]  ¹⁰ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ¹¹ tn Grk “and because.”

[10:33]  ¹² tn Grk “you, a man, make yourself to be God.”

[12:47]  ¹³ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ¹⁴ tn Or “guard them,” “keep them.”

[12:47]  ¹⁵ sn Cf. John 3:17.