Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ¹  in Cana ²  of Galilee. In this way he revealed ³  his glory, and his disciples believed in him. ⁴ 

Yohanes 4:45-46

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ⁵  at the feast ⁶  (for they themselves had gone to the feast). ⁷ 

Healing the Royal Official’s Son

4:46 Now he came again to Cana ⁸  in Galilee where he had made the water wine. ⁹  In ¹⁰  Capernaum ¹¹  there was a certain royal official ¹²  whose son was sick.

Yohanes 9:11

9:11 He replied, ¹³  “The man called Jesus made mud, ¹⁴  smeared it ¹⁵  on my eyes and told me, ¹⁶  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ¹⁷ 

Yohanes 15:24

15:24 If I had not performed ¹⁸  among them the miraculous deeds ¹⁹  that no one else did, they would not be guilty of sin. ²⁰  But now they have seen the deeds ²¹  and have hated both me and my Father. ²² 

Yohanes 21:25

21:25 There are many other things that Jesus did. If every one of them were written down, ²³  I suppose the whole world ²⁴  would not have room for the books that would be written. ²⁵ 

[2:11]  ¹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁴ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[4:45]  ⁵ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:45]  ⁶ sn See John 2:23-25.

[4:45]  ⁷ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[4:46]  ⁸ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ⁹ sn See John 2:1-11.

[4:46]  ¹⁰ tn Grk “And in.”

[4:46]  ¹¹ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:46]  ¹² tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[9:11]  ¹³ tn Grk “That one answered.”

[9:11]  ¹⁴ tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ¹⁵ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ¹⁶ tn Grk “said to me.”

[9:11]  ¹⁷ tn Or “and I gained my sight.”

[15:24]  ¹⁸ tn Or “If I had not done.”

[15:24]  ¹⁹ tn Grk “the works.”

[15:24]  ²⁰ tn Grk “they would not have sin” (an idiom).

[15:24]  ²¹ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²² tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[21:25]  ²³ tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.

[21:25]  ²⁴ tn Grk “the world itself.”

[21:25]  ²⁵ 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.