Yohanes 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ¹  at the feast ²  (for they themselves had gone to the feast). ³ 

Yohanes 5:19

5:19 So Jesus answered them, ⁴  “I tell you the solemn truth, ⁵  the Son can do nothing on his own initiative, ⁶  but only what he sees the Father doing. For whatever the Father ⁷  does, the Son does likewise. ⁸ 

Yohanes 16:19

16:19 Jesus could see ⁹  that they wanted to ask him about these things, ¹⁰  so ¹¹  he said to them, “Are you asking ¹²  each other about this – that I said, ‘In a little while you ¹³  will not see me; again after a little while, you ¹⁴  will see me’?

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ¹⁵  and locked the doors ¹⁶  of the place ¹⁷  because they were afraid of the Jewish leaders. ¹⁸  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 21:16

21:16 Jesus ¹⁹  said ²⁰  a second time, “Simon, son of John, do you love me?” He replied, ²¹  “Yes, Lord, you know I love you.” Jesus ²²  told him, “Shepherd my sheep.”

[4:45]  ¹ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:45]  ² sn See John 2:23-25.

[4:45]  ³ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[5:19]  ⁴ tn Grk “answered and said to them.”

[5:19]  ⁵ tn Grk “Truly, truly, I say to you.”

[5:19]  ⁶ tn Grk “nothing from himself.”

[5:19]  ⁷ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ⁸ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[16:19]  ⁹ tn Grk “knew.”

[16:19]  sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.

[16:19]  ¹⁰ tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ¹¹ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ¹² tn Grk “inquiring” or “seeking.”

[16:19]  ¹³ tn Grk “A little while, and you.”

[16:19]  ¹⁴ tn Grk “and again a little while, and you.”

[20:19]  ¹⁵ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ¹⁶ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ¹⁷ tn Grk “where they were.”

[20:19]  ¹⁸ tn Or “the Jewish authorities”; 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 refers to the Jewish leaders.

[21:16]  ¹⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²⁰ tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ²¹ tn Grk “He said to him.”

[21:16]  ²² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.