Yohanes 4:3

4:3 he left Judea and set out once more for Galilee. ¹ 

Yohanes 5:33

5:33 You have sent to John, ²  and he has testified to the truth.

Yohanes 6:47-48

6:47 I tell you the solemn truth, ³  the one who believes ⁴  has eternal life. ⁵  6:48 I am the bread of life. ⁶ 

Yohanes 7:24

7:24 Do not judge according to external appearance, ⁷  but judge with proper ⁸  judgment.”

Yohanes 7:29

7:29 but ⁹  I know him, because I have come from him ¹⁰  and he ¹¹  sent me.”

Yohanes 7:46

7:46 The officers replied, “No one ever spoke like this man!”

Yohanes 8:17

8:17 It is written in your law that the testimony of two men is true. ¹² 

Yohanes 10:19

10:19 Another sharp division took place among the Jewish people ¹³  because of these words.

Yohanes 12:8

12:8 For you will always have the poor with you, but you will not always have me!” ¹⁴ 

Yohanes 14:14

14:14 If you ask me anything in my name, I will do it.

Yohanes 16:3

16:3 They ¹⁵  will do these things because they have not known the Father or me. ¹⁶ 

Yohanes 16:6

16:6 Instead your hearts are filled with sadness ¹⁷  because I have said these things to you.

Yohanes 16:13

16:13 But when he, ¹⁸  the Spirit of truth, comes, he will guide ¹⁹  you into all truth. ²⁰  For he will not speak on his own authority, ²¹  but will speak whatever he hears, and will tell you ²²  what is to come. ²³ 

Yohanes 18:27

18:27 Then Peter denied it again, and immediately a rooster crowed. ²⁴ 

[4:3]  ¹ sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[5:33]  ² sn John refers to John the Baptist.

[6:47]  ³ tn Grk “Truly, truly, I say to you.”

[6:47]  ⁴ tc Most witnesses (A C² D Ψ Ë^1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì^66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  ⁵ tn Compare John 6:40.

[6:48]  ⁶ tn That is, “the bread that produces (eternal) life.”

[7:24]  ⁷ tn Or “based on sight.”

[7:24]  ⁸ tn Or “honest”; Grk “righteous.”

[7:29]  ⁹ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ¹⁰ tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ¹¹ tn Grk “and that one.”

[8:17]  ¹² sn An allusion to Deut 17:6.

[10:19]  ¹³ tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

[12:8]  ¹⁴ tc A few isolated witnesses omit v. 8 (D sy^s), part of v. 8 (Ì⁷⁵), or vv. 7-8 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D’s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf.

[12:8]  tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[16:3]  ¹⁵ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:3]  ¹⁶ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[16:6]  ¹⁷ tn Or “distress” or “grief.”

[16:13]  ¹⁸ tn Grk “that one.”

[16:13]  ¹⁹ tn Or “will lead.”

[16:13]  ²⁰ sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.

[16:13]  ²¹ tn Grk “speak from himself.”

[16:13]  ²² tn Or will announce to you.”

[16:13]  ²³ tn Grk “will tell you the things to come.”

[18:27]  ²⁴ tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorofwnia; the term is used in Mark 13:35 and is found in some mss [Ì^37vid,45 ˹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, efwnhsen alektwr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.

[18:27]  sn No indication is given of Peter’s emotional state at this third denial (as in Matt 26:74 and Mark 14:71) or that he remembered that Jesus had foretold the denials (Matt 26:75, Mark 14:72 and Luke 22:61), or the bitter remorse Peter felt afterward (Matt 26:75, Mark 14:72, and Luke 22:62).