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.”
8:21 Then Jesus 7 said to them again, 8 “I am going away, and you will look for me 9 but will die in your sin. 10 Where I am going you cannot come.”
13:12 So when Jesus 22 had washed their feet and put his outer clothing back on, he took his place at the table 23 again and said to them, “Do you understand 24 what I have done for you?
19:4 Again Pilate went out and said to the Jewish leaders, 28 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 29 against him.”
20:26 Eight days later the disciples were again together in the house, 30 and Thomas was with them. Although the doors were locked, 31 Jesus came and stood among them and said, “Peace be with you!”
1 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
2 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
3 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
4 tn Grk “Then again Jesus spoke to them saying.”
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.
6 tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.
7 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
8 tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.
9 tn Grk “you will seek me.”
10 tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.
11 tn Or “how he had become able to see.”
sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).
12 tn Grk “And he said to them.”
13 tn Or “clay” (moistened earth of a clay-like consistency).
14 tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).
15 tn Grk “the blind man.”
16 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
17 tn Grk “And he said, ‘He is a prophet.’”
sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”
18 tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
19 tn Grk “you did not hear.”
20 tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.
21 tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.
22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
23 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.
24 tn Grk “Do you know.”
25 tn Or “prepare.”
26 tn Or “bring you.”
27 tn Grk “to myself.”
28 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
29 tn Or “find no basis for an accusation”; Grk “find no cause.”
30 tn Grk “were inside”; the word “together” is implied.
31 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
sn See the note on the phrase locked the doors in 20:19.