Yohanes 3:29

3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly ¹  when he hears the bridegroom’s voice. This then is my joy, and it is complete. ² 

Yohanes 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ³  but take courage ⁴  – I have conquered the world.” ⁵ 

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ⁶  (This was the disciple ⁷  who had leaned back against Jesus’ ⁸  chest at the meal and asked, ⁹  “Lord, who is the one who is going to betray you?”) ¹⁰ 

Yohanes 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ¹¹  I suppose the whole world ¹²  would not have room for the books that would be written. ¹³ 

[3:29]  ¹ tn Grk “rejoices with joy” (an idiom).

[3:29]  ² tn Grk “Therefore this my joy is fulfilled.”

[16:33]  ³ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ⁴ tn Or “but be courageous.”

[16:33]  ⁵ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[21:20]  ⁶ 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]  ⁷ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ⁸ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ⁹ tn Grk “and said.”

[21:20]  ¹⁰ sn This is a parenthetical note by the author.

[21:25]  ¹¹ tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ¹² tn Grk “the world itself.”

[21:25]  ¹³ tc Although the majority of mss (C² Θ Ψ Ë¹³ Ï lat) conclude this Gospel with ἀμήν (amhn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 pc it), lack the particle, rendering no doubt as to how this Gospel originally ended.

[21:25]  sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the whole world would not have room for the books that would be written.” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.