Yohanes 1:46

1:46 Nathanael ¹  replied, ²  “Can anything good come out of Nazareth?” ³  Philip replied, ⁴  “Come and see.”

Yohanes 3:17

3:17 For God did not send his Son into the world to condemn the world, ⁵  but that the world should be saved through him.

Yohanes 4:48

4:48 So Jesus said to him, “Unless you people ⁶  see signs and wonders you will never believe!” ⁷ 

Yohanes 5:46-47

5:46 If ⁸  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses ⁹  wrote, how will you believe my words?”

Yohanes 8:43

8:43 Why don’t you understand what I am saying? It is because you cannot accept ¹⁰  my teaching. ¹¹ 

Yohanes 8:50

8:50 I am not trying to get ¹²  praise for myself. ¹³  There is one who demands ¹⁴  it, and he also judges. ¹⁵ 

Yohanes 11:20

11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. ¹⁶ 

Yohanes 11:50

11:50 You do not realize ¹⁷  that it is more to your advantage to have one man ¹⁸  die for the people than for the whole nation to perish.” ¹⁹ 

Yohanes 15:8

15:8 My Father is honored ²⁰  by this, that ²¹  you bear ²²  much fruit and show that you are ²³  my disciples.

Yohanes 15:12-13

15:12 My commandment is this – to love one another just as I have loved you. ²⁴  15:13 No one has greater love than this – that one lays down his life ²⁵  for his friends.

Yohanes 15:27

15:27 and you also will testify, because you have been with me from the beginning.

Yohanes 16:8

16:8 And when he ²⁶  comes, he will prove the world wrong ²⁷  concerning sin and ²⁸  righteousness and ²⁹  judgment –

Yohanes 16:16

16:16 In a little while you ³⁰  will see me no longer; again after a little while, you ³¹  will see me.” ³² 

Yohanes 16:28-29

16:28 I came from the Father and entered into the world, but in turn, ³³  I am leaving the world and going back to the Father.” ³⁴ 

16:29 His disciples said, “Look, now you are speaking plainly ³⁵  and not in obscure figures of speech! ³⁶ 

Yohanes 18:32

18:32 (This happened ³⁷  to fulfill the word Jesus had spoken when he indicated ³⁸  what kind of death he was going to die. ³⁹ )

[1:46]  ¹ tn Grk “And Nathanael.”

[1:46]  ² tn Grk “said to him.”

[1:46]  ³ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:46]  ⁴ tn Grk “And Philip said to him.”

[3:17]  ⁵ sn That is, “to judge the world to be guilty and liable to punishment.”

[4:48]  ⁶ tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ⁷ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[5:46]  ⁸ tn Grk “For if.”

[5:47]  ⁹ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[8:43]  ¹⁰ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

[8:43]  ¹¹ tn Grk “my word.”

[8:50]  ¹² tn Grk “I am not seeking.”

[8:50]  ¹³ tn Grk “my glory.”

[8:50]  ¹⁴ tn Grk “who seeks.”

[8:50]  ¹⁵ tn Or “will be the judge.”

[11:20]  ¹⁶ sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

[11:50]  ¹⁷ tn Or “you are not considering.”

[11:50]  ¹⁸ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ¹⁹ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[15:8]  ²⁰ tn Grk “glorified.”

[15:8]  ²¹ 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]  ²² tn Or “yield.”

[15:8]  ²³ 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.

[15:12]  ²⁴ sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the ‘new commandment’ of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).

[15:13]  ²⁵ tn Or “one dies willingly.”

[16:8]  ²⁶ tn Grk “when that one.”

[16:8]  ²⁷ tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.

[16:8]  ²⁸ tn Grk “and concerning.”

[16:8]  ²⁹ tn Grk “and concerning.”

[16:16]  ³⁰ tn Grk “A little while, and you.”

[16:16]  ³¹ tn Grk “and again a little while, and you.”

[16:16]  ³² sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

[16:28]  ³³ tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ³⁴ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[16:29]  ³⁵ tn Or “openly.”

[16:29]  ³⁶ tn Or “not in parables.” or “not in metaphors.”

[16:29]  sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).

[18:32]  ³⁷ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ³⁸ tn Or “making clear.”

[18:32]  ³⁹ sn A reference to John 12:32.