Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ¹  in Cana ²  of Galilee. In this way he revealed ³  his glory, and his disciples believed in him. ⁴ 

Yohanes 4:53

4:53 Then the father realized that it was the very time ⁵  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

Yohanes 14:30

14:30 I will not speak with you much longer, ⁶  for the ruler of this world is coming. ⁷  He has no power over me, ⁸ 

Yohanes 16:2

16:2 They will put you out of ⁹  the synagogue, ¹⁰  yet a time ¹¹  is coming when the one who kills you will think he is offering service to God. ¹² 

Yohanes 18:38

18:38 Pilate asked, ¹³  “What is truth?” ¹⁴ 

When he had said this he went back outside to the Jewish leaders ¹⁵  and announced, ¹⁶  “I find no basis for an accusation ¹⁷  against him.

Yohanes 20:20

20:20 When he had said this, he showed them his hands and his side. Then the disciples rejoiced when they saw the Lord. ¹⁸ 

[2:11]  ¹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁴ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[4:53]  ⁵ tn Grk “at that hour.”

[14:30]  ⁶ tn Grk “I will no longer speak many things with you.”

[14:30]  ⁷ sn The ruler of this world is a reference to Satan.

[14:30]  ⁸ tn Grk “in me he has nothing.”

[16:2]  ⁹ tn Or “expel you from.”

[16:2]  ¹⁰ sn See the note on synagogue in 6:59.

[16:2]  ¹¹ tn Grk “an hour.”

[16:2]  ¹² sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[18:38]  ¹³ tn Grk “Pilate said.”

[18:38]  ¹⁴ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ¹⁶ tn Grk “said to them.”

[18:38]  ¹⁷ tn Grk “find no cause.”

[20:20]  ¹⁸ sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.