Yohanes 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ¹  “Before Philip called you, when you were under the fig tree, ²  I saw you.”

Yohanes 4:50

4:50 Jesus told him, “Go home; ³  your son will live.” The man believed the word that Jesus spoke to him, and set off for home. ⁴ 

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ⁵  but when Jesus was glorified, ⁶  then they remembered that these things were written about him and that these things had happened ⁷  to him.) ⁸ 

Yohanes 13:8

13:8 Peter said to him, “You will never wash my feet!” ⁹  Jesus replied, ¹⁰  “If I do not wash you, you have no share with me.” ¹¹ 

Yohanes 14:23

14:23 Jesus replied, ¹²  “If anyone loves me, he will obey ¹³  my word, and my Father will love him, and we will come to him and take up residence with him. ¹⁴ 

Yohanes 18:38

18:38 Pilate asked, ¹⁵  “What is truth?” ¹⁶ 

When he had said this he went back outside to the Jewish leaders ¹⁷  and announced, ¹⁸  “I find no basis for an accusation ¹⁹  against him.

[1:48]  ¹ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ² sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[4:50]  ³ tn Grk “Go”; the word “home” is not in the Greek text, but is implied.

[4:50]  ⁴ tn Grk “and left.” The words “for home” are implied by the following verse.

[12:16]  ⁵ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ⁶ 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]  ⁷ 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]  ⁸ 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).

[13:8]  ⁹ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ¹⁰ tn Grk “Jesus answered him.”

[13:8]  ¹¹ tn Or “you have no part in me.”

[14:23]  ¹² tn Grk “answered and said to him.”

[14:23]  ¹³ tn Or “will keep.”

[14:23]  ¹⁴ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[18:38]  ¹⁵ tn Grk “Pilate said.”

[18:38]  ¹⁶ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ¹⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ¹⁸ tn Grk “said to them.”

[18:38]  ¹⁹ tn Grk “find no cause.”