Yohanes 8:21-24

Where Jesus Came From and Where He is Going

8:21 Then Jesus ¹  said to them again, ²  “I am going away, and you will look for me ³  but will die in your sin. ⁴  Where I am going you cannot come.” 8:22 So the Jewish leaders ⁵  began to say, ⁶  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 8:23 Jesus replied, ⁷  “You people ⁸  are from below; I am from above. You people are from this world; I am not from this world. 8:24 Thus I told you ⁹  that you will die in your sins. For unless you believe that I am he, ¹⁰  you will die in your sins.”

Yohanes 13:33-36

13:33 Children, I am still with you for a little while. You will look for me, ¹¹  and just as I said to the Jewish religious leaders, ¹²  ‘Where I am going you cannot come,’ ¹³  now I tell you the same. ¹⁴ 

13:34 “I give you a new commandment – to love ¹⁵  one another. Just as I have loved you, you also are to love one another. ¹⁶  13:35 Everyone ¹⁷  will know by this that you are my disciples – if you have love for one another.”

13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, ¹⁸  “Where I am going, you cannot follow me now, but you will follow later.”

Yohanes 14:3

14:3 And if I go and make ready ¹⁹  a place for you, I will come again and take you ²⁰  to be with me, ²¹  so that where I am you may be too.

Yohanes 14:6

14:6 Jesus replied, ²²  “I am the way, and the truth, and the life. ²³  No one comes to the Father except through me.

Yohanes 17:24

17:24 “Father, I want those you have given me to be with me where I am, ²⁴  so that they can see my glory that you gave me because you loved me before the creation of the world ²⁵ .

Amsal 1:24-31

1:24 However, ²⁶  because ²⁷  I called but you refused to listen, ²⁸ 

because ²⁹  I stretched out my hand ³⁰  but no one paid attention,

1:25 because ³¹  you neglected ³²  all my advice,

and did not comply ³³  with my rebuke,

1:26 so ³⁴  I myself will laugh ³⁵  when disaster strikes you, ³⁶ 

I will mock when what you dread ³⁷  comes,

1:27 when what you dread ³⁸  comes like a whirlwind, ³⁹ 

and disaster strikes you ⁴⁰  like a devastating storm, ⁴¹ 

when distressing trouble ⁴²  comes on you.

1:28 Then they will call to me, but I will not answer;

they will diligently seek ⁴³  me, but they will not find me.

1:29 Because ⁴⁴  they hated moral knowledge, ⁴⁵ 

and did not choose to fear the Lord, ⁴⁶ 

1:30 they did not comply with my advice,

they spurned ⁴⁷  all my rebuke.

1:31 Therefore ⁴⁸  they will eat from the fruit ⁴⁹  of their way, ⁵⁰ 

and they will be stuffed full ⁵¹  of their own counsel.

Hosea 5:6

The Futility of Sacrificial Ritual without Moral Obedience

5:6 Although they bring their flocks and herds ⁵² 

to seek ⁵³  the favor of the Lord, ⁵⁴ 

They will not find him –

he has withdrawn himself from them!

Matius 23:39

23:39 For I tell you, you will not see me from now until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁵⁵ 

Lukas 13:24-25

13:24 “Exert every effort ⁵⁶  to enter through the narrow door, because many, I tell you, will try to enter and will not be able to. 13:25 Once ⁵⁷  the head of the house ⁵⁸  gets up ⁵⁹  and shuts the door, then you will stand outside and start to knock on the door and beg him, ‘Lord, ⁶⁰  let us in!’ ⁶¹  But he will answer you, ⁶²  ‘I don’t know where you come from.’ ⁶³ 

Lukas 13:34-35

13:34 O Jerusalem, Jerusalem, ⁶⁴  you who kill the prophets and stone those who are sent to you! ⁶⁵  How often I have longed ⁶⁶  to gather your children together as a hen gathers her chicks under her wings, but ⁶⁷  you would have none of it! ⁶⁸  13:35 Look, your house is forsaken! ⁶⁹  And I tell you, you will not see me until you say, ‘Blessed is the one who comes in the name of the Lord!’” ⁷⁰ 

Lukas 17:22-23

The Coming of the Son of Man

17:22 Then ⁷¹  he said to the disciples, “The days are coming when you will desire to see one of the days ⁷²  of the Son of Man, and you will not see it. 17:23 Then people ⁷³  will say to you, ‘Look, there he is!’ ⁷⁴  or ‘Look, here he is!’ Do not go out or chase after them. ⁷⁵ 

[8:21]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ² tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ³ tn Grk “you will seek me.”

[8:21]  ⁴ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[8:22]  ⁵ 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 authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ⁶ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:23]  ⁷ tn Grk “And he said to them.”

[8:23]  ⁸ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:24]  ⁹ tn Grk “thus I said to you.”

[8:24]  ¹⁰ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:24]  sn See the note on Christ in 1:20.

[13:33]  ¹¹ tn Or “You will seek me.”

[13:33]  ¹² tn 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 residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ¹³ sn See John 7:33-34.

[13:33]  ¹⁴ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[13:34]  ¹⁵ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

[13:34]  ¹⁶ 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.

[13:35]  ¹⁷ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[13:36]  ¹⁸ tn Grk “Jesus answered him.”

[14:3]  ¹⁹ tn Or “prepare.”

[14:3]  ²⁰ tn Or “bring you.”

[14:3]  ²¹ tn Grk “to myself.”

[14:6]  ²² tn Grk “Jesus said to him.”

[14:6]  ²³ tn Or “I am the way, even the truth and the life.”

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

[17:24]  ²⁵ tn Grk “before the foundation of the world.”

[1:24]  ²⁶ tn The term “however” does not appear in the Hebrew text, but is implied by the contrast between the offer in 1:23 and the accusation in 1:24-25. It is supplied in the translation for the sake of clarity.

[1:24]  ²⁷ tn The particle יַעַן (ya’an, “because”) introduces a causal clause which forms part of an extended protasis; the apodosis is 1:26.

[1:24]  ²⁸ tn The phrase “to listen” does not appear in the Hebrew but is supplied in the translation for the sake of clarity.

[1:24]  ²⁹ tn The term “because” does not appear in this line but is implied by the parallelism; it is supplied in the translation for clarity and smoothness.

[1:24]  ³⁰ sn This expression is a metonymy of adjunct; it is a gesture that goes with the appeal for some to approach.

[1:25]  ³¹ tn Heb “and.”

[1:25]  ³² tn The verb III פָּרַע means “to let go; to let alone” (BDB 828 s.v.). It can refer to unkempt hair of the head (Lev 10:6) or lack of moral restraint: “to let things run free” (Exod 32:25; Prov 28:19). Here it means “to avoid, neglect” the offer of wisdom (BDB 829 s.v. 2).

[1:25]  ³³ tn The verbs are characteristic perfects or indefinite pasts. For the word “comply, consent,” see 1:20.

[1:26]  ³⁴ tn The conclusion or apodosis is now introduced.

[1:26]  ³⁵ sn Laughing at the consequences of the fool’s rejection of wisdom does convey hardness against the fool; it reveals the folly of rejecting wisdom (e.g., Ps 2:4). It vindicates wisdom and the appropriateness of the disaster (D. Kidner, Proverbs [TOTC], 60).

[1:26]  ³⁶ tn Heb “at your disaster.” The 2nd person masculine singular suffix is either (1) a genitive of worth: “the disaster due you” or (2) an objective genitive: “disaster strikes you.” The term “disaster” (אֵיד, ’ed) often refers to final life-ending calamity (Prov 6:15; 24:22; BDB 15 s.v. 3). The preposition ב (bet) focuses upon time here.

[1:26]  ³⁷ tn Heb “your dread” (so NASB); KJV “your fear”; NRSV “panic.” The 2nd person masculine singular suffix is a subjective genitive: “that which you dread.”

[1:27]  ³⁸ tn Heb “your dread.” See note on 1:31.

[1:27]  ³⁹ sn The term “whirlwind” (NAB, NIV, NRSV; cf. TEV, NLT “storm”) refers to a devastating storm and is related to the verb שׁוֹא (sho’, “to crash into ruins”; see BDB 996 s.v. שׁוֹאָה). Disaster will come swiftly and crush them like a devastating whirlwind.

[1:27]  ⁴⁰ tn Heb “your disaster.” The 2nd person masculine singular suffix is an objective genitive: “disaster strikes you.”

[1:27]  ⁴¹ tn Heb “like a storm.” The noun סוּפָה (sufah, “storm”) is often used in similes to describe sudden devastation (Isa 5:28; Hos 8:7; Amos 1:14).

[1:27]  ⁴² tn Heb “distress and trouble.” The nouns “distress and trouble” mean almost the same thing so they may form a hendiadys. The two similar sounding terms צוּקָה (tsuqah) and צָרָה (tsarah) also form a wordplay (paronomasia) which also links them together.

[1:28]  ⁴³ tn Heb “look to.” The verb שָׁחַר (shakhar, “to look”) is used figuratively of intensely looking (=seeking) for deliverance out of trouble (W. L. Holladay, Concise Hebrew and Aramaic Lexicon, 366); cf. NLT “anxiously search for.” It is used elsewhere in parallelism with בָּקַשׁ (baqash, “to seek rescue”; Hos 5:15). It does not mean “to seek early” (cf. KJV) as is popularly taught due to etymological connections with the noun שַׁחַר (shakhar, “dawn”; so BDB 1007 s.v. שָׁחַר).

[1:29]  ⁴⁴ tn The causal particle תַּחַת כִּי (takhat ki, “for the reason that”) introduces a second accusation of sin and reason for punishment.

[1:29]  ⁴⁵ tn Heb “knowledge.” The noun דָעַת (da’at, “knowledge”) refers to moral knowledge. See note on 1:7.

[1:29]  ⁴⁶ tn Heb “the fear of the Lord.” The noun is an objective genitive; the Lord is to be the object of fear. See note on 1:7.

[1:30]  ⁴⁷ tn The verb “spurned” (נָאַץ, na’ats) is parallel to “comply, accede to, be willing” (e.g., 1:10). This is how the morally stubborn fool acts (e.g., 15:5).

[1:31]  ⁴⁸ tn The vav (ו) prefixed to the verb וְיֹאכְלוּ (vÿyo’khÿlu) functions in a consecutive logical sense: “therefore.”

[1:31]  ⁴⁹ sn The expression “eat the fruit of” is a figurative expression (hypocatastasis) that compares the consequences of sin to agricultural growth that culminates in produce. They will suffer the consequences of their sinful actions, that is, they will “reap” what they “sow.”

[1:31]  ⁵⁰ sn The words “way” (דֶּרֶךְ, derekh) and “counsel” (מוֹעֵצָה, mo’etsah) stand in strong contrast to the instruction of wisdom which gave counsel and rebuke to encourage a better way. They will bear the consequences of the course they follow and the advice they take (for that wrong advice, e.g., Ps 1:1).

[1:31]  ⁵¹ tn Heb “to eat to one’s fill.” The verb שָׂבֵעַ (savea’) means (1) positive: “to eat one’s fill” so that one’s appetite is satisfied and (2) negative: “to eat in excess” as a glutton to the point of sickness and revulsion (BDB 959 s.v.). Fools will not only “eat” the fruit of their own way (v. 31a), they will be force-fed this revolting “menu” which will make them want to vomit (v. 31b) and eventually kill them (v. 32).

[5:6]  ⁵² sn The terms flocks and herds are used figuratively for animal sacrifices (metonymy of association). Hosea describes the futility of seeking God’s favor with mere ritual sacrifice without the prerequisite moral obedience (e.g., 1 Sam 15:24; Ps 50:6-8; 51:17-18; Isa 1:12; Mic 6:6-8).

[5:6]  ⁵³ tn Heb “they go out to seek the Lord”; NCV “to worship the Lord”; NLT “to offer sacrifices to the Lord.”

[5:6]  ⁵⁴ tn Heb “the Lord”; the phrase “the favor of” does not appear in Hebrew here, but is supplied for the sake of clarity. It is implied by the metonymical (cause-effect) reference to the Lord, the source of favor and forgiveness.

[23:39]  ⁵⁵ sn A quotation from Ps 118:26.

[13:24]  ⁵⁶ tn Or “Make every effort” (L&N 68.74; cf. NIV); “Do your best” (TEV); “Work hard” (NLT); Grk “Struggle.” The idea is to exert one’s maximum effort (cf. BDAG 17 s.v. ἀγωνίζομαι 2.b, “strain every nerve to enter”) because of the supreme importance of attaining entry into the kingdom of God.

[13:25]  ⁵⁷ tn The syntactical relationship between vv. 24-25 is disputed. The question turns on whether v. 25 is connected to v. 24 or not. A lack of a clear connective makes an independent idea more likely. However, one must then determine what the beginning of the sentence connects to. Though it makes for slightly awkward English, the translation has opted to connect it to “he will answer” so that this functions, in effect, as an apodosis. One could end the sentence after “us” and begin a new sentence with “He will answer” to make simpler sentences, although the connection between the two sentences is thereby less clear. The point of the passage, however, is clear. Once the door is shut, because one failed to come in through the narrow way, it is closed permanently. The moral: Do not be too late in deciding to respond.

[13:25]  ⁵⁸ tn Or “the master of the household.”

[13:25]  ⁵⁹ tn Or “rises,” or “stands up.”

[13:25]  ⁶⁰ tn Or “Sir.”

[13:25]  ⁶¹ tn Grk “Open to us.”

[13:25]  ⁶² tn Grk “and answering, he will say to you.” This is redundant in contemporary English and has been simplified to “he will answer you.”

[13:25]  ⁶³ sn For the imagery behind the statement “I do not know where you come from,” see Ps 138:6; Isa 63:16; Jer 1:5; Hos 5:3.

[13:34]  ⁶⁴ sn The double use of the city’s name betrays intense emotion.

[13:34]  ⁶⁵ tn Although the opening address (“Jerusalem, Jerusalem”) is direct (second person), the remainder of this sentence in the Greek text is third person (“who kills the prophets and stones those sent to her”). The following sentences then revert to second person (“your… you”), so to keep all this consistent in English, the third person pronouns in the present verse were translated as second person (“you who kill… sent to you”).

[13:34]  ⁶⁶ sn How often I have longed to gather your children. Jesus, like a lamenting prophet, speaks for God here, who longed to care tenderly for Israel and protect her.

[13:34]  ⁶⁷ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[13:34]  ⁶⁸ tn Grk “you were not willing.”

[13:35]  ⁶⁹ sn Your house is forsaken. The language here is from Jer 12:7 and 22:5. It recalls exilic judgment.

[13:35]  ⁷⁰ sn A quotation from Ps 118:26. The judgment to come will not be lifted until the Lord returns. See Luke 19:41-44.

[17:22]  ⁷¹ tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:22]  ⁷² sn This is a reference to the days of the full manifestation of Jesus’ power in a fully established kingdom. The reference to “days” instead of “day” is unusual, appearing only here and in v. 26, but it may be motivated merely by parallelism with the “days” of Noah there and the “days of Lot” in v. 28.

[17:23]  ⁷³ tn Grk “And they will say.” The plural in Greek is indefinite, referring to people in general. Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[17:23]  ⁷⁴ tn The words “he is” here and in the following clause are understood and have been supplied from the context.

[17:23]  ⁷⁵ sn Do not go out or chase after them. There will be no need to search for the Son of Man at his coming, though many will falsely claim its arrival.