Yohanes 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ¹  water.” ² 

Yohanes 5:29

5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. ³ 

Yohanes 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ⁴  at the last day.

Yohanes 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ⁵  because Jesus was not yet glorified.) ⁶ 

Yohanes 11:11

11:11 After he said this, he added, ⁷  “Our friend Lazarus has fallen asleep. ⁸  But I am going there to awaken him.”

Yohanes 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁹  even if he dies,

Yohanes 12:40

12:40 “He has blinded their eyes

and hardened their heart, ¹⁰ 

so that they would not see with their eyes

and understand with their heart, ¹¹ 

and turn to me, ¹²  and I would heal them.” ¹³ 

Yohanes 14:19-20

14:19 In a little while ¹⁴  the world will not see me any longer, but you will see me; because I live, you will live too. 14:20 You will know at that time ¹⁵  that I am in my Father and you are in me and I am in you.

Yohanes 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ¹⁶  my joy completed ¹⁷  in themselves.

Yohanes 18:11

18:11 But Jesus said to Peter, “Put your sword back into its sheath! Am I not to drink the cup that the Father has given me?” ¹⁸ 

[4:15]  ¹ tn Grk “or come here to draw.”

[4:15]  ² tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[5:29]  ³ tn Or “a resurrection resulting in judgment.”

[6:39]  ⁴ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[7:39]  ⁵ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ⁶ sn This is a parenthetical note by the author.

[11:11]  ⁷ tn Grk “He said these things, and after this he said to them.”

[11:11]  ⁸ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[11:25]  ⁹ tn That is, will come to life.

[12:40]  ¹⁰ tn Or “closed their mind.”

[12:40]  ¹¹ tn Or “their mind.”

[12:40]  ¹² tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ¹³ sn A quotation from Isa 6:10.

[14:19]  ¹⁴ tn Grk “Yet a little while, and.”

[14:20]  ¹⁵ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[17:13]  ¹⁶ tn Grk “they may have.”

[17:13]  ¹⁷ tn Or “fulfilled.”

[18:11]  ¹⁸ tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.

[18:11]  sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.