Yohanes 4:22

4:22 You people ¹  worship what you do not know. We worship what we know, because salvation is from the Jews. ² 

Yohanes 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

Yohanes 5:35

5:35 He was a lamp that was burning and shining, ³  and you wanted to rejoice greatly for a short time ⁴  in his light.

Yohanes 6:12

6:12 When they were all satisfied, Jesus ⁵  said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.”

Yohanes 7:7-8

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up ⁶  to the feast yourselves. I am not going up to this feast ⁷  because my time ⁸  has not yet fully arrived.” ⁹ 

Yohanes 8:49

8:49 Jesus answered, “I am not possessed by a demon, ¹⁰  but I honor my Father – and yet ¹¹  you dishonor me.

Yohanes 8:56

8:56 Your father Abraham was overjoyed ¹²  to see my day, and he saw it and was glad.” ¹³ 

Yohanes 8:59

8:59 Then they picked up ¹⁴  stones to throw at him, ¹⁵  but Jesus hid himself and went out from the temple area. ¹⁶ 

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ¹⁷  had performed ¹⁸  so many miraculous signs before them, they still refused to believe in him,

Yohanes 13:11

13:11 (For Jesus ¹⁹  knew the one who was going to betray him. For this reason he said, “Not every one of you is ²⁰  clean.”) ²¹ 

Yohanes 13:19

13:19 I am telling you this now, ²²  before it happens, so that when it happens you may believe ²³  that I am he. ²⁴ 

Yohanes 14:13

14:13 And I will do whatever you ask in my name, ²⁵  so that the Father may be glorified ²⁶  in the Son.

Yohanes 15:8

15:8 My Father is honored ²⁷  by this, that ²⁸  you bear ²⁹  much fruit and show that you are ³⁰  my disciples.

Yohanes 16:10

16:10 concerning righteousness, ³¹  because ³²  I am going to the Father and you will see me no longer;

Yohanes 18:8

18:8 Jesus replied, ³³  “I told you that I am he. If you are looking for ³⁴  me, let these men ³⁵  go.” ³⁶ 

Yohanes 21:5

21:5 So Jesus said to them, “Children, you don’t have any fish, ³⁷  do you?” ³⁸  They replied, ³⁹  “No.”

[4:22]  ¹ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ² tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[5:35]  ³ sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  ⁴ tn Grk “for an hour.”

[6:12]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:8]  ⁶ sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

[7:8]  ⁷ tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

[7:8]  ⁸ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

[7:8]  ⁹ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

[8:49]  ¹⁰ tn Grk “I do not have a demon.”

[8:49]  ¹¹ tn “Yet” is supplied to show the contrastive element present in the context.

[8:56]  ¹² tn Or “rejoiced greatly.”

[8:56]  ¹³ 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.

[8:59]  ¹⁴ tn Grk “they took up.”

[8:59]  ¹⁵ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ¹⁶ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[12:37]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ¹⁸ tn Or “done.”

[13:11]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ²⁰ tn Grk “Not all of you are.”

[13:11]  ²¹ sn This is a parenthetical note by the author.

[13:19]  ²² tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”

[13:19]  ²³ tn Grk “so that you may believe.”

[13:19]  ²⁴ tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.

[14:13]  ²⁵ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ²⁶ tn Or “may be praised” or “may be honored.”

[15:8]  ²⁷ tn Grk “glorified.”

[15:8]  ²⁸ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ²⁹ tn Or “yield.”

[15:8]  ³⁰ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[16:10]  ³¹ tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).

[16:10]  ³² tn Or “that.”

[18:8]  ³³ tn Grk “Jesus answered.”

[18:8]  ³⁴ tn Grk “if you are seeking.”

[18:8]  ³⁵ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.

[18:8]  ³⁶ sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.

[21:5]  ³⁷ tn The word προσφάγιον (prosfagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (oyon), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.

[21:5]  ³⁸ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “do you?”).

[21:5]  ³⁹ tn Grk “They answered him.”