Yohanes 1:38

1:38 Jesus turned around and saw them following and said to them, “What do you want?” ¹  So they said to him, “Rabbi” (which is translated Teacher), ²  “where are you staying?”

Yohanes 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ³  “Before Philip called you, when you were under the fig tree, ⁴  I saw you.”

Yohanes 1:50

1:50 Jesus said to him, ⁵  “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” ⁶ 

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ⁷ 

Yohanes 3:29-30

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ⁸  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ⁹  3:30 He must become more important while I become less important.” ¹⁰ 

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ¹¹  lest anything worse happen to you.”

Yohanes 6:64

6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) ¹² 

Yohanes 8:19

8:19 Then they began asking ¹³  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ¹⁴ 

Yohanes 8:21

Where Jesus Came From and Where He is Going

8:21 Then Jesus ¹⁵  said to them again, ¹⁶  “I am going away, and you will look for me ¹⁷  but will die in your sin. ¹⁸  Where I am going you cannot come.”

Yohanes 8:42

8:42 Jesus replied, ¹⁹  “If God were your Father, you would love me, for I have come from God and am now here. ²⁰  I ²¹  have not come on my own initiative, ²²  but he ²³  sent me.

Yohanes 10:2

10:2 The one who enters by the door is the shepherd of the sheep.

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ²⁴  so that you may come to know ²⁵  and understand that I am in the Father and the Father is in me.”

Yohanes 11:23

11:23 Jesus replied, ²⁶  “Your brother will come back to life again.” ²⁷ 

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ²⁸  and a cloth wrapped around his face. ²⁹  Jesus said to them, “Unwrap him ³⁰  and let him go.”

Yohanes 12:10

12:10 So the chief priests planned to kill Lazarus too, ³¹ 

Yohanes 12:26

12:26 If anyone wants to serve me, he must follow ³²  me, and where I am, my servant will be too. ³³  If anyone serves me, the Father will honor him.

Yohanes 12:47

12:47 If anyone ³⁴  hears my words and does not obey them, ³⁵  I do not judge him. For I have not come to judge the world, but to save the world. ³⁶ 

Yohanes 15:15

15:15 I no longer call you slaves, ³⁷  because the slave does not understand ³⁸  what his master is doing. But I have called you friends, because I have revealed to you everything ³⁹  I heard ⁴⁰  from my Father.

Yohanes 15:19

15:19 If you belonged to the world, ⁴¹  the world would love you as its own. ⁴²  However, because you do not belong to the world, ⁴³  but I chose you out of the world, for this reason ⁴⁴  the world hates you. ⁴⁵ 

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ⁴⁶  so that they can see my glory that you gave me because you loved me before the creation of the world ⁴⁷ .

Yohanes 21:7

21:7 Then the disciple whom ⁴⁸  Jesus loved ⁴⁹  said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), ⁵⁰  and plunged ⁵¹  into the sea.

Yohanes 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ⁵²  I suppose the whole world ⁵³  would not have room for the books that would be written. ⁵⁴ 

[1:38]  ¹ tn Grk “What are you seeking?”

[1:38]  ² sn This is a parenthetical note by the author.

[1:48]  ³ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ⁴ sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[1:50]  ⁵ tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”

[1:50]  ⁶ sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.

[2:2]  ⁷ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[3:29]  ⁸ tn Grk “rejoices with joy” (an idiom).

[3:29]  ⁹ tn Grk “Therefore this my joy is fulfilled.”

[3:30]  ¹⁰ sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

[5:14]  ¹¹ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[6:64]  ¹² sn This is a parenthetical comment by the author.

[8:19]  ¹³ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ¹⁴ sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:21]  ¹⁵ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ¹⁶ 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.

[8:21]  ¹⁷ tn Grk “you will seek me.”

[8:21]  ¹⁸ 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.

[8:42]  ¹⁹ tn Grk “Jesus said to them.”

[8:42]  ²⁰ tn Or “I came from God and have arrived.”

[8:42]  ²¹ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ²² tn Grk “from myself.”

[8:42]  ²³ tn Grk “that one” (referring to God).

[10:38]  ²⁴ tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ²⁵ tn Or “so that you may learn.”

[11:23]  ²⁶ tn Grk “Jesus said to her.”

[11:23]  ²⁷ tn Or “Your brother will rise again.”

[11:23]  sn Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.

[11:44]  ²⁸ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ²⁹ tn Grk “and his face tied around with cloth.”

[11:44]  ³⁰ tn Grk “Loose him.”

[12:10]  ³¹ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[12:26]  ³² tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ³³ tn Grk “where I am, there my servant will be too.”

[12:47]  ³⁴ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ³⁵ tn Or “guard them,” “keep them.”

[12:47]  ³⁶ sn Cf. John 3:17.

[15:15]  ³⁷ tn See the note on the word “slaves” in 4:51.

[15:15]  ³⁸ tn Or “does not know.”

[15:15]  ³⁹ tn Grk “all things.”

[15:15]  ⁴⁰ tn Or “learned.”

[15:19]  ⁴¹ tn Grk “if you were of the world.”

[15:19]  ⁴² tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ⁴³ tn Grk “because you are not of the world.”

[15:19]  ⁴⁴ tn Or “world, therefore.”

[15:19]  ⁴⁵ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[17:24]  ⁴⁶ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ⁴⁷ tn Grk “before the foundation of the world.”

[21:7]  ⁴⁸ tn Grk “the disciple, that one whom.”

[21:7]  ⁴⁹ sn On the disciple whom Jesus loved see 13:23-26.

[21:7]  ⁵⁰ tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.

[21:7]  sn This is a parenthetical note by the author.

[21:7]  ⁵¹ tn Grk “threw himself.”

[21:25]  ⁵² tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ⁵³ tn Grk “the world itself.”

[21:25]  ⁵⁴ tc Although the majority of mss (C² Θ Ψ Ë¹³ Ï lat) conclude this Gospel with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.

[21:25]  sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the whole world would not have room for the books that would be written.” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.