Yohanes 16:2

16:2 They will put you out of ¹  the synagogue, ²  yet a time ³  is coming when the one who kills you will think he is offering service to God. ⁴ 

Yohanes 13:32

13:32 If God is glorified in him, ⁵  God will also glorify him in himself, and he will glorify him right away. ⁶ 

Yohanes 14:12

14:12 I tell you the solemn truth, ⁷  the person who believes in me will perform ⁸  the miraculous deeds ⁹  that I am doing, ¹⁰  and will perform ¹¹  greater deeds ¹²  than these, because I am going to the Father.

Yohanes 16:32

16:32 Look, a time ¹³  is coming – and has come – when you will be scattered, each one to his own home, ¹⁴  and I will be left alone. ¹⁵  Yet ¹⁶  I am not alone, because my Father ¹⁷  is with me.

Yohanes 12:39

12:39 For this reason they could not believe, ¹⁸  because again Isaiah said,

Yohanes 10:10

10:10 The thief comes only to steal and kill ¹⁹  and destroy; I have come so that they may have life, and may have it abundantly. ²⁰ 

Yohanes 7:5

7:5 (For not even his own brothers believed in him.) ²¹ 

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 12:42

12:42 Nevertheless, even among the rulers ²²  many believed in him, but because of the Pharisees ²³  they would not confess Jesus to be the Christ, ²⁴  so that they would not be put out of ²⁵  the synagogue. ²⁶ 

Yohanes 1:10

1:10 He was in the world, and the world was created ²⁷  by him, but ²⁸  the world did not recognize ²⁹  him.

Yohanes 5:21

5:21 For just as the Father raises the dead and gives them life, ³⁰  so also the Son gives life to whomever he wishes. ³¹ 

Yohanes 5:38

5:38 nor do you have his word residing in you, because you do not believe the one whom he sent.

Yohanes 8:56

8:56 Your father Abraham was overjoyed ³²  to see my day, and he saw it and was glad.” ³³ 

Yohanes 11:22

11:22 But even now I know that whatever you ask from God, God will grant ³⁴  you.” ³⁵ 

Yohanes 11:52

11:52 and not for the Jewish nation ³⁶  only, ³⁷  but to gather together ³⁸  into one the children of God who are scattered.) ³⁹ 

Yohanes 15:11

15:11 I have told you these things ⁴⁰  so that my joy may be in you, and your joy may be complete.

Yohanes 21:9

21:9 When they got out on the beach, ⁴¹  they saw a charcoal fire ready ⁴²  with a fish placed on it, and bread.

Yohanes 1:51

1:51 He continued, ⁴³  “I tell all of you the solemn truth ⁴⁴  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ⁴⁵ 

Yohanes 3:36

3:36 The one who believes in the Son has eternal life. The one who rejects ⁴⁶  the Son will not see life, but God’s wrath ⁴⁷  remains ⁴⁸  on him.

Yohanes 5:25

5:25 I tell you the solemn truth, ⁴⁹  a time ⁵⁰  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

Yohanes 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ⁵¹  Ask him, he is a mature adult. ⁵²  He will speak for himself.”

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ⁵³  and a cloth wrapped around his face. ⁵⁴  Jesus said to them, “Unwrap him ⁵⁵  and let him go.”

Yohanes 11:48

11:48 If we allow him to go on in this way, ⁵⁶  everyone will believe in him, and the Romans will come and take away our sanctuary ⁵⁷  and our nation.”

Yohanes 14:7

14:7 If you have known me, you will know my Father too. ⁵⁸  And from now on you do know him and have seen him.”

Yohanes 14:27

14:27 “Peace I leave with you; ⁵⁹  my peace I give to you; I do not give it ⁶⁰  to you as the world does. ⁶¹  Do not let your hearts be distressed or lacking in courage. ⁶² 

Yohanes 8:52

8:52 Then ⁶³  the Judeans ⁶⁴  responded, ⁶⁵  “Now we know you’re possessed by a demon! ⁶⁶  Both Abraham and the prophets died, and yet ⁶⁷  you say, ‘If anyone obeys ⁶⁸  my teaching, ⁶⁹  he will never experience ⁷⁰  death.’ ⁷¹ 

[16:2]  ¹ tn Or “expel you from.”

[16:2]  ² sn See the note on synagogue in 6:59.

[16:2]  ³ tn Grk “an hour.”

[16:2]  ⁴ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[13:32]  ⁵ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ⁶ tn Or “immediately.”

[14:12]  ⁷ tn Grk “Truly, truly, I say to you.”

[14:12]  ⁸ tn Or “will do.”

[14:12]  ⁹ tn Grk “the works.”

[14:12]  ¹⁰ tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ¹¹ tn Or “will do.”

[14:12]  ¹² tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[16:32]  ¹³ tn Grk “an hour.”

[16:32]  ¹⁴ tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.

[16:32]  ¹⁵ sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.

[16:32]  ¹⁶ tn Grk “And” (but with some contrastive force).

[16:32]  ¹⁷ tn Grk “the Father.”

[12:39]  ¹⁸ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[10:10]  ¹⁹ tn That is, “to slaughter” (in reference to animals).

[10:10]  ²⁰ tn That is, more than one would normally expect or anticipate.

[7:5]  ²¹ sn This is a parenthetical note by the author.

[12:42]  ²² sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ²³ sn See the note on Pharisees in 1:24.

[12:42]  ²⁴ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ²⁵ tn Or “be expelled from.”

[12:42]  ²⁶ sn Compare John 9:22. See the note on synagogue in 6:59.

[1:10]  ²⁷ tn Or “was made”; Grk “came into existence.”

[1:10]  ²⁸ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ²⁹ tn Or “know.”

[5:21]  ³⁰ tn Grk “and makes them live.”

[5:21]  ³¹ tn Grk “the Son makes whomever he wants to live.”

[8:56]  ³² tn Or “rejoiced greatly.”

[8:56]  ³³ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[11:22]  ³⁴ tn Or “give.”

[11:22]  ³⁵ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[11:52]  ³⁶ tn See the note on the word “nation” in the previous verse.

[11:52]  ³⁷ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ³⁸ tn Grk “that he might gather together.”

[11:52]  ³⁹ sn This is a parenthetical note by the author.

[15:11]  ⁴⁰ tn Grk “These things I have spoken to you.”

[21:9]  ⁴¹ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ⁴² tn Grk “placed,” “laid.”

[1:51]  ⁴³ tn Grk “and he said to him.”

[1:51]  ⁴⁴ tn Grk “Truly, truly, I say to you.”

[1:51]  ⁴⁵ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[3:36]  ⁴⁶ tn Or “refuses to believe,” or “disobeys.”

[3:36]  ⁴⁷ tn Or “anger because of evil,” or “punishment.”

[3:36]  ⁴⁸ tn Or “resides.”

[5:25]  ⁴⁹ tn Grk “Truly, truly, I say to you.”

[5:25]  ⁵⁰ tn Grk “an hour.”

[9:21]  ⁵¹ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ⁵² tn Or “he is of age.”

[11:44]  ⁵³ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ⁵⁴ tn Grk “and his face tied around with cloth.”

[11:44]  ⁵⁵ tn Grk “Loose him.”

[11:48]  ⁵⁶ tn Grk “If we let him do thus.”

[11:48]  ⁵⁷ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[14:7]  ⁵⁸ tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

[14:27]  ⁵⁹ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ⁶⁰ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[14:27]  ⁶¹ tn Grk “not as the world gives do I give to you.”

[14:27]  ⁶² tn Or “distressed or fearful and cowardly.”

[8:52]  ⁶³ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ⁶⁴ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ⁶⁵ tn Grk “said to him.”

[8:52]  ⁶⁶ tn Grk “you have a demon.”

[8:52]  ⁶⁷ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ⁶⁸ tn Grk “If anyone keeps.”

[8:52]  ⁶⁹ tn Grk “my word.”

[8:52]  ⁷⁰ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ⁷¹ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.