Yohanes 1:43-46

The Calling of More Disciples

1:43 On the next day Jesus ¹  wanted to set out for Galilee. ²  He ³  found Philip and said ⁴  to him, “Follow me.” 1:44 (Now Philip was from Bethsaida, ⁵  the town of ⁶  Andrew and Peter.) 1:45 Philip found Nathanael ⁷  and told him, “We have found the one Moses wrote about in the law, and the prophets also ⁸  wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael ⁹  replied, ¹⁰  “Can anything good come out of Nazareth?” ¹¹  Philip replied, ¹²  “Come and see.”

Yohanes 6:5-7

6:5 Then Jesus, when he looked up ¹³  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?” 6:6 (Now Jesus ¹⁴  said this to test him, for he knew what he was going to do.) ¹⁵  6:7 Philip replied, ¹⁶  “Two hundred silver coins worth ¹⁷  of bread would not be enough for them, for each one to get a little.”

Yohanes 14:8-10

14:8 Philip said, ¹⁸  “Lord, show us the Father, and we will be content.” ¹⁹  14:9 Jesus replied, ²⁰  “Have I been with you for so long, and you have not known ²¹  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? 14:10 Do you not believe that I am in the Father, and the Father is in me? ²²  The words that I say to you, I do not speak on my own initiative, ²³  but the Father residing in me performs ²⁴  his miraculous deeds. ²⁵ 

[1:43]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.

[1:43]  ² sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).

[1:43]  ³ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:43]  ⁴ tn Grk “and Jesus said.”

[1:44]  ⁵ sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision – locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).

[1:44]  ⁶ tn Probably ἀπό (apo) indicates “originally from” in the sense of birthplace rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.

[1:45]  ⁷ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ⁸ tn “Also” is not in the Greek text, but is implied.

[1:46]  ⁹ tn Grk “And Nathanael.”

[1:46]  ¹⁰ tn Grk “said to him.”

[1:46]  ¹¹ 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]  ¹² tn Grk “And Philip said to him.”

[6:5]  ¹³ tn Grk “when he lifted up his eyes” (an idiom).

[6:6]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ¹⁵ sn This is a parenthetical note by the author.

[6:7]  ¹⁶ tn Grk “Philip answered him.”

[6:7]  ¹⁷ tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.

[14:8]  ¹⁸ tn Grk “said to him.”

[14:8]  ¹⁹ tn Or “and that is enough for us.”

[14:9]  ²⁰ tn Grk “Jesus said to him.”

[14:9]  ²¹ tn Or “recognized.”

[14:10]  ²² 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]  ²³ tn Grk “I do not speak from myself.”

[14:10]  ²⁴ tn Or “does.”

[14:10]  ²⁵ 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).