Yohanes 14:14

14:14 If you ask me anything in my name, I will do it.

Yohanes 4:10

4:10 Jesus answered ¹  her, “If you had known ²  the gift of God and who it is who said to you, ‘Give me some water ³  to drink,’ you would have asked him, and he would have given you living water.” ⁴ 

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁵  but the water that I will give him will become in him a fountain ⁶  of water springing up ⁷  to eternal life.”

Yohanes 5:19

5:19 So Jesus answered them, ⁸  “I tell you the solemn truth, ⁹  the Son can do nothing on his own initiative, ¹⁰  but only what he sees the Father doing. For whatever the Father ¹¹  does, the Son does likewise. ¹² 

Yohanes 7:37

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ¹³  Jesus stood up and shouted out, ¹⁴  “If anyone is thirsty, let him come to me, and

Yohanes 10:30

10:30 The Father and I ¹⁵  are one.” ¹⁶ 

Yohanes 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ¹⁷  will not come to you, but if I go, I will send him to you.

[4:10]  ¹ tn Grk “answered and said to her.”

[4:10]  ² tn Or “if you knew.”

[4:10]  ³ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ⁴ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[4:14]  ⁵ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁶ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ⁷ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[5:19]  ⁸ tn Grk “answered and said to them.”

[5:19]  ⁹ tn Grk “Truly, truly, I say to you.”

[5:19]  ¹⁰ tn Grk “nothing from himself.”

[5:19]  ¹¹ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ¹² sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[7:37]  ¹³ sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ¹⁴ tn Grk “Jesus stood up and cried out, saying.”

[10:30]  ¹⁵ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ¹⁶ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[16:7]  ¹⁷ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.