Yohanes 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 13:24

13:24 So Simon Peter ²  gestured to this disciple ³  to ask Jesus ⁴  who it was he was referring to. ⁵ 

Yohanes 13:26

13:26 Jesus replied, ⁶  “It is the one to whom I will give this piece of bread ⁷  after I have dipped it in the dish.” ⁸  Then he dipped the piece of bread in the dish ⁹  and gave it to Judas Iscariot, Simon’s son.

Yohanes 13:34

13:34 “I give you a new commandment – to love ¹⁰  one another. Just as I have loved you, you also are to love one another. ¹¹ 

Yohanes 17:2

17:2 just as you have given him authority over all humanity, ¹²  so that he may give eternal life to everyone you have given him. ¹³ 

Yohanes 17:7-8

17:7 Now they understand ¹⁴  that everything ¹⁵  you have given me comes from you, 17:8 because I have given them the words you have given me. They ¹⁶  accepted ¹⁷  them ¹⁸  and really ¹⁹  understand ²⁰  that I came from you, and they believed that you sent me.

Yohanes 17:22

17:22 The glory ²¹  you gave to me I have given to them, that they may be one just as we are one –

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ²²  so that they can see my glory that you gave me because you loved me before the creation of the world ²³ .

[3:26]  ¹ tn “River” is not in the Greek text but is supplied for clarity.

[13:24]  ² sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ³ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ⁵ sn That is, who would betray him (v. 21).

[13:26]  ⁶ tn Grk “Jesus answered.”

[13:26]  ⁷ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ⁸ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ⁹ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:34]  ¹⁰ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

[13:34]  ¹¹ sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

[17:2]  ¹² tn Or “all people”; Grk “all flesh.”

[17:2]  ¹³ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:7]  ¹⁴ tn Or “they have come to know,” or “they have learned.”

[17:7]  ¹⁵ tn Grk “all things.”

[17:8]  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.

[17:8]  ¹⁷ tn Or “received.”

[17:8]  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.

[17:8]  ¹⁹ tn Or “truly.”

[17:8]  ²⁰ tn Or have come to know.”

[17:22]  ²¹ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:24]  ²² tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ²³ tn Grk “before the foundation of the world.”