Yohanes 16:1

16:1 “I have told you all these things so that you will not fall away. ¹ 

Yohanes 16:5

16:5 But now I am going to the one who sent me, ²  and not one of you is asking me, ‘Where are you going?’ ³ 

Yohanes 16:19

16:19 Jesus could see ⁴  that they wanted to ask him about these things, ⁵  so ⁶  he said to them, “Are you asking ⁷  each other about this – that I said, ‘In a little while you ⁸  will not see me; again after a little while, you ⁹  will see me’?

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ¹⁰  but when Jesus was glorified, ¹¹  then they remembered that these things were written about him and that these things had happened ¹²  to him.) ¹³ 

Yohanes 14:5

14:5 Thomas said, ¹⁴  “Lord, we don’t know where you are going. How can we know the way?”

Yohanes 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ¹⁵  said, ¹⁶  “what has happened that you are going to reveal ¹⁷  yourself to us and not to the world?”

Markus 9:10

9:10 They kept this statement to themselves, discussing what this rising from the dead meant.

Markus 9:32

9:32 But they did not understand this statement and were afraid to ask him.

Lukas 9:45

9:45 But they did not understand this statement; its meaning ¹⁸  had been concealed ¹⁹  from them, so that they could not grasp it. Yet ²⁰  they were afraid to ask him about this statement.

Lukas 18:34

18:34 But ²¹  the twelve ²²  understood none of these things. This ²³  saying was hidden from them, and they did not grasp ²⁴  what Jesus meant. ²⁵ 

[16:1]  ¹ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[16:5]  ² sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.

[16:5]  ³ sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.

[16:19]  ⁴ 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]  ⁵ 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]  ⁶ 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]  ⁷ tn Grk “inquiring” or “seeking.”

[16:19]  ⁸ tn Grk “A little while, and you.”

[16:19]  ⁹ tn Grk “and again a little while, and you.”

[12:16]  ¹⁰ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ¹¹ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ¹² tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ¹³ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[14:5]  ¹⁴ tn Grk “said to him.”

[14:22]  ¹⁵ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ¹⁶ tn Grk “said to him.”

[14:22]  ¹⁷ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

[9:45]  ¹⁸ tn Grk “it”; the referent (the meaning of the statement) has been specified in the translation for clarity.

[9:45]  ¹⁹ sn The passive verb had been concealed probably indicates that some force was preventing them from responding. It is debated whether God or Satan is meant here. By 24:25 it is clear that their lack of response is their own responsibility. The only way to reverse this is to pay careful attention as v. 44a urges.

[9:45]  ²⁰ tn Here καί (kai) has been translated as “yet” to indicate that in spite of their lack of understanding, the disciples were afraid to ask about it. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:34]  ²¹ tn Here καί (kai) has been translated as “but” to indicate the contrast.

[18:34]  ²² tn Grk “they”; the referent (the twelve, v. 31) has been specified in the context for clarity.

[18:34]  ²³ tn Grk “And this.” Here καί (kai) has not been translated.

[18:34]  ²⁴ sn This failure of the Twelve to grasp what Jesus meant probably does not mean that they did not understand linguistically what Jesus said, but that they could not comprehend how this could happen to him, if he was really God’s agent. The saying being hidden probably refers to God’s sovereign timing.

[18:34]  ²⁵ tn Grk “the things having been said.” The active agent, Jesus, has been specified for clarity, and “said” has been translated as “meant” to indicate that comprehension of the significance is really in view here.