John 8:49

8:49 Jesus answered, “I am not possessed by a demon, ¹  but I honor my Father – and yet ²  you dishonor me.

John 8:1

8:1 But Jesus went to the Mount of Olives. ³ 

John 2:21-23

2:21 But Jesus ⁴  was speaking about the temple of his body. ⁵  2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ⁶  and the saying ⁷  that Jesus had spoken.

Jesus at the Passover Feast

2:23 Now while Jesus ⁸  was in Jerusalem ⁹  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ¹⁰ 

John 3:9

3:9 Nicodemus replied, ¹¹  “How can these things be?” ¹² 

John 3:15

3:15 so that everyone who believes in him may have eternal life.” ¹³ 

[8:49]  ¹ tn Grk “I do not have a demon.”

[8:49]  ² tn “Yet” is supplied to show the contrastive element present in the context.

[8:1]  ³ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[2:21]  ⁴ tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).

[2:21]  ⁵ tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.

[2:22]  ⁶ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ⁷ tn Or “statement”; Grk “word.”

[2:23]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ¹⁰ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[3:9]  ¹¹ tn Grk “Nicodemus answered and said to him.”

[3:9]  ¹² sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.

[3:15]  ¹³ tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).