Yohanes 7:18

7:18 The person who speaks on his own authority ¹  desires ²  to receive honor ³  for himself; the one who desires ⁴  the honor ⁵  of the one who sent him is a man of integrity, ⁶  and there is no unrighteousness in him.

Yohanes 8:53

8:53 You aren’t greater than our father Abraham who died, are you? ⁷  And the prophets died too! Who do you claim to be?”

Yohanes 9:9

9:9 Some people said, ⁸  “This is the man!” ⁹  while others said, “No, but he looks like him.” ¹⁰  The man himself ¹¹  kept insisting, “I am the one!” ¹² 

Yohanes 12:49

12:49 For I have not spoken from my own authority, ¹³  but the Father himself who sent me has commanded me ¹⁴  what I should say and what I should speak.

Yohanes 14:24

14:24 The person who does not love me does not obey ¹⁵  my words. And the word ¹⁶  you hear is not mine, but the Father’s who sent me.

Yohanes 14:27

14:27 “Peace I leave with you; ¹⁷  my peace I give to you; I do not give it ¹⁸  to you as the world does. ¹⁹  Do not let your hearts be distressed or lacking in courage. ²⁰ 

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ²¹  but take courage ²²  – I have conquered the world.” ²³ 

Yohanes 18:11

18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” ²⁴ 

Yohanes 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ²⁵  I suppose the whole world ²⁶  would not have room for the books that would be written. ²⁷ 

[7:18]  ¹ tn Grk “who speaks from himself.”

[7:18]  ² tn Or “seeks.”

[7:18]  ³ tn Or “praise”; Grk “glory.”

[7:18]  ⁴ tn Or “seeks.”

[7:18]  ⁵ tn Or “praise”; Grk “glory.”

[7:18]  ⁶ tn Or “is truthful”; Grk “is true.”

[8:53]  ⁷ 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 “are you?”).

[9:9]  ⁸ tn Grk “Others were saying.”

[9:9]  ⁹ tn Grk “This is the one.”

[9:9]  ¹⁰ tn Grk “No, but he is like him.”

[9:9]  ¹¹ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ¹² tn Grk “I am he.”

[12:49]  ¹³ tn Grk “I have not spoken from myself.”

[12:49]  ¹⁴ tn Grk “has given me commandment.”

[14:24]  ¹⁵ tn Or “does not keep.”

[14:24]  ¹⁶ tn Or “the message.”

[14:27]  ¹⁷ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ¹⁸ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ¹⁹ tn Grk “not as the world gives do I give to you.”

[14:27]  ²⁰ tn Or “distressed or fearful and cowardly.”

[16:33]  ²¹ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ²² tn Or “but be courageous.”

[16:33]  ²³ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[18:11]  ²⁴ tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.

[18:11]  sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.

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

[21:25]  ²⁶ tn Grk “the world itself.”

[21:25]  ²⁷ 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.