Yohanes 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ¹  and the saying ²  that Jesus had spoken.

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ³  The words that I say to you, I do not speak on my own initiative, ⁴  but the Father residing in me performs ⁵  his miraculous deeds. ⁶ 

Yohanes 15:16

15:16 You did not choose me, but I chose you ⁷  and appointed you to go and bear ⁸  fruit, fruit that remains, ⁹  so that whatever you ask the Father in my name he will give you.

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ¹⁰  ‘In a little while you ¹¹  will not see me; again after a little while, you ¹²  will see me,’ and, ‘because I am going to the Father’?” ¹³ 

Yohanes 18:28

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ¹⁴  (Now it was very early morning.) ¹⁵  They ¹⁶  did not go into the governor’s residence ¹⁷  so they would not be ceremonially defiled, but could eat the Passover meal.

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ¹⁸  (This was the disciple ¹⁹  who had leaned back against Jesus’ ²⁰  chest at the meal and asked, ²¹  “Lord, who is the one who is going to betray you?”) ²² 

Yohanes 21:23

21:23 So the saying circulated ²³  among the brothers and sisters ²⁴  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ²⁵  until I come back, ²⁶  what concern is that of yours?”

[2:22]  ¹ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ² tn Or “statement”; Grk “word.”

[14:10]  ³ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ⁴ tn Grk “I do not speak from myself.”

[14:10]  ⁵ tn Or “does.”

[14:10]  ⁶ tn Or “his mighty acts”; Grk “his works.”

[14:10]  sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).

[15:16]  ⁷ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ⁸ tn Or “and yield.”

[15:16]  ⁹ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[16:17]  ¹⁰ tn Grk “What is this that he is saying to us.”

[16:17]  ¹¹ tn Grk “A little while, and you.”

[16:17]  ¹² tn Grk “and again a little while, and you.”

[16:17]  ¹³ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[18:28]  ¹⁴ tn Grk “to the praetorium.”

[18:28]  sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.

[18:28]  ¹⁵ sn This is a parenthetical note by the author.

[18:28]  ¹⁶ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ¹⁷ tn Grk “into the praetorium.”

[21:20]  ¹⁸ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ¹⁹ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ²⁰ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ²¹ tn Grk “and said.”

[21:20]  ²² sn This is a parenthetical note by the author.

[21:23]  ²³ tn Grk “went out.”

[21:23]  ²⁴ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ²⁵ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ²⁶ tn The word “back” is supplied to clarify the meaning.