Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹  but the water that I will give him will become in him a fountain ²  of water springing up ³  to eternal life.”

Yohanes 4:27

The Disciples Return

4:27 Now at that very moment his disciples came back. ⁴  They were shocked ⁵  because he was speaking ⁶  with a woman. However, no one said, “What do you want?” ⁷  or “Why are you speaking with her?”

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 6:27

6:27 Do not work for the food that disappears, ¹³  but for the food that remains to eternal life – the food ¹⁴  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ¹⁵ 

Yohanes 8:55

8:55 Yet ¹⁶  you do not know him, but I know him. If I were to say that I do not know him, ¹⁷  I would be a liar like you. But I do know him, and I obey ¹⁸  his teaching. ¹⁹ 

Yohanes 9:11

9:11 He replied, ²⁰  “The man called Jesus made mud, ²¹  smeared it ²²  on my eyes and told me, ²³  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ²⁴ 

Yohanes 11:54

11:54 Thus Jesus no longer went ²⁵  around publicly ²⁶  among the Judeans, ²⁷  but went away from there to the region near the wilderness, to a town called Ephraim, ²⁸  and stayed there with his disciples.

Yohanes 14:12

14:12 I tell you the solemn truth, ²⁹  the person who believes in me will perform ³⁰  the miraculous deeds ³¹  that I am doing, ³²  and will perform ³³  greater deeds ³⁴  than these, because I am going to the Father.

Yohanes 14:26

14:26 But the Advocate, ³⁵  the Holy Spirit, whom the Father will send in my name, will teach you ³⁶  everything, ³⁷  and will cause you to remember everything ³⁸  I said to you.

Yohanes 15:15

15:15 I no longer call you slaves, ³⁹  because the slave does not understand ⁴⁰  what his master is doing. But I have called you friends, because I have revealed to you everything ⁴¹  I heard ⁴²  from my Father.

Yohanes 16:19

16:19 Jesus could see ⁴³  that they wanted to ask him about these things, ⁴⁴  so ⁴⁵  he said to them, “Are you asking ⁴⁶  each other about this – that I said, ‘In a little while you ⁴⁷  will not see me; again after a little while, you ⁴⁸  will see me’?

Yohanes 18:28

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ⁴⁹  (Now it was very early morning.) ⁵⁰  They ⁵¹  did not go into the governor’s residence ⁵²  so they would not be ceremonially defiled, but could eat the Passover meal.

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁵³  him! Crucify him!” ⁵⁴  Pilate said, ⁵⁵  “You take him and crucify him! ⁵⁶  Certainly ⁵⁷  I find no reason for an accusation ⁵⁸  against him!”

Yohanes 20:17

20:17 Jesus replied, ⁵⁹  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

Yohanes 21:23

21:23 So the saying circulated ⁶⁰  among the brothers and sisters ⁶¹  that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live ⁶²  until I come back, ⁶³  what concern is that of yours?”

[4:14]  ¹ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ² 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]  ³ 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).

[4:27]  ⁴ tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  ⁵ tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  ⁶ tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  ⁷ tn Grk “seek.” See John 4:23.

[4:27]  sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.

[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.

[6:27]  ¹³ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ¹⁴ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ¹⁵ tn Grk “on this one.”

[8:55]  ¹⁶ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ¹⁷ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ¹⁸ tn Grk “I keep.”

[8:55]  ¹⁹ tn Grk “his word.”

[9:11]  ²⁰ tn Grk “That one answered.”

[9:11]  ²¹ tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ²² tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ²³ tn Grk “said to me.”

[9:11]  ²⁴ tn Or “and I gained my sight.”

[11:54]  ²⁵ tn Grk “walked.”

[11:54]  ²⁶ tn Or “openly.”

[11:54]  ²⁷ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ²⁸ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[14:12]  ²⁹ tn Grk “Truly, truly, I say to you.”

[14:12]  ³⁰ tn Or “will do.”

[14:12]  ³¹ tn Grk “the works.”

[14:12]  ³² tn Or “that I do.”

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

[14:12]  ³³ tn Or “will do.”

[14:12]  ³⁴ 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.

[14:26]  ³⁵ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ³⁶ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ³⁷ tn Grk “all things.”

[14:26]  ³⁸ tn Grk “all things.”

[15:15]  ³⁹ tn See the note on the word “slaves” in 4:51.

[15:15]  ⁴⁰ tn Or “does not know.”

[15:15]  ⁴¹ tn Grk “all things.”

[15:15]  ⁴² tn Or “learned.”

[16:19]  ⁴³ tn Grk “knew.”

[16:19]  sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.

[16:19]  ⁴⁴ tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ⁴⁵ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ⁴⁶ tn Grk “inquiring” or “seeking.”

[16:19]  ⁴⁷ tn Grk “A little while, and you.”

[16:19]  ⁴⁸ tn Grk “and again a little while, and you.”

[18:28]  ⁴⁹ tn Grk “to the praetorium.”

[18:28]  sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.

[18:28]  ⁵⁰ sn This is a parenthetical note by the author.

[18:28]  ⁵¹ 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.

[18:28]  ⁵² tn Grk “into the praetorium.”

[19:6]  ⁵³ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁵⁴ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ⁵⁵ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁵⁶ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁵⁷ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁵⁸ tn Or “find no basis for an accusation”; Grk “find no cause.”

[20:17]  ⁵⁹ tn Grk “Jesus said to her.”

[21:23]  ⁶⁰ tn Grk “went out.”

[21:23]  ⁶¹ tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).

[21:23]  ⁶² tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:23]  ⁶³ tn The word “back” is supplied to clarify the meaning.