Yohanes 1:29

1:29 On the next day John ¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²  who takes away the sin of the world!

Yohanes 4:48

4:48 So Jesus said to him, “Unless you people ³  see signs and wonders you will never believe!” ⁴ 

Yohanes 8:51

8:51 I tell you the solemn truth, ⁵  if anyone obeys ⁶  my teaching, ⁷  he will never see death.” ⁸ 

Yohanes 8:56-57

8:56 Your father Abraham was overjoyed ⁹  to see my day, and he saw it and was glad.” ¹⁰ 

8:57 Then the Judeans ¹¹  replied, ¹²  “You are not yet fifty years old! ¹³  Have ¹⁴  you seen Abraham?”

Yohanes 9:37

9:37 Jesus told him, “You have seen him; he ¹⁵  is the one speaking with you.” ¹⁶ 

Yohanes 11:40

11:40 Jesus responded, ¹⁷  “Didn’t I tell you that if you believe, you would see the glory of God?”

Yohanes 16:16

16:16 In a little while you ¹⁸  will see me no longer; again after a little while, you ¹⁹  will see me.” ²⁰ 

Yohanes 20:5-6

20:5 He bent down ²¹  and saw the strips of linen cloth lying there, ²²  but he did not go in. 20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw ²³  the strips of linen cloth lying there,

Yohanes 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ²⁴ 

Yohanes 20:14

20:14 When she had said this, she turned around and saw Jesus standing there, ²⁵  but she did not know that it was Jesus.

Yohanes 21:9

21:9 When they got out on the beach, ²⁶  they saw a charcoal fire ready ²⁷  with a fish placed on it, and bread.

Yohanes 21:21

21:21 So when Peter saw him, ²⁸  he asked Jesus, “Lord, what about him?”

[1:29]  ¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[4:48]  ³ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ⁴ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[8:51]  ⁵ tn Grk “Truly, truly, I say to you.”

[8:51]  ⁶ tn Grk “If anyone keeps.”

[8:51]  ⁷ tn Grk “my word.”

[8:51]  ⁸ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:51]  sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.

[8:56]  ⁹ tn Or “rejoiced greatly.”

[8:56]  ¹⁰ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[8:57]  ¹¹ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ¹² tn Grk “said to him.”

[8:57]  ¹³ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ¹⁴ tn Grk “And have.”

[9:37]  ¹⁵ tn Grk “that one.”

[9:37]  ¹⁶ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[11:40]  ¹⁷ tn Grk “Jesus said to her.”

[16:16]  ¹⁸ tn Grk “A little while, and you.”

[16:16]  ¹⁹ tn Grk “and again a little while, and you.”

[16:16]  ²⁰ sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

[20:5]  ²¹ sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.

[20:5]  ²² sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.

[20:6]  ²³ tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[20:8]  ²⁴ sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.

[20:14]  ²⁵ tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:9]  ²⁶ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ²⁷ tn Grk “placed,” “laid.”

[21:21]  ²⁸ tn Grk “saw this one.”