Yohanes 2:10

2:10 and said to him, “Everyone ¹  serves the good wine first, and then the cheaper ²  wine when the guests ³  are drunk. You have kept the good wine until now!”

Yohanes 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ⁴  and the saying ⁵  that Jesus had spoken.

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ⁶  realized that only one small boat ⁷  had been there, and that Jesus had not boarded ⁸  it with his disciples, but that his disciples had gone away alone.

Yohanes 8:19

8:19 Then they began asking ⁹  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ¹⁰ 

Yohanes 15:16

15:16 You did not choose me, but I chose you ¹¹  and appointed you to go and bear ¹²  fruit, fruit that remains, ¹³  so that whatever you ask the Father in my name he will give you.

Yohanes 17:8

17:8 because I have given them the words you have given me. They ¹⁴  accepted ¹⁵  them ¹⁶  and really ¹⁷  understand ¹⁸  that I came from you, and they believed that you sent me.

[2:10]  ¹ tn Grk “every man” (in a generic sense).

[2:10]  ² tn Or “poorer.”

[2:10]  ³ tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.

[2:22]  ⁴ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ⁵ tn Or “statement”; Grk “word.”

[6:22]  ⁶ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ⁷ tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ⁸ tn Grk “entered.”

[8:19]  ⁹ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ¹⁰ sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[15:16]  ¹¹ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ¹² tn Or “and yield.”

[15:16]  ¹³ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[17:8]  ¹⁴ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ¹⁵ tn Or “received.”

[17:8]  ¹⁶ 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.

[17:8]  ¹⁷ tn Or “truly.”

[17:8]  ¹⁸ tn Or have come to know.”