Yohanes 5:19

5:19 So Jesus answered them, ¹  “I tell you the solemn truth, ²  the Son can do nothing on his own initiative, ³  but only what he sees the Father doing. For whatever the Father ⁴  does, the Son does likewise. ⁵ 

Yohanes 8:19

8:19 Then they began asking ⁶  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.” ⁷ 

Yohanes 8:52

8:52 Then ⁸  the Judeans ⁹  responded, ¹⁰  “Now we know you’re possessed by a demon! ¹¹  Both Abraham and the prophets died, and yet ¹²  you say, ‘If anyone obeys ¹³  my teaching, ¹⁴  he will never experience ¹⁵  death.’ ¹⁶ 

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ¹⁷  but when Jesus was glorified, ¹⁸  then they remembered that these things were written about him and that these things had happened ¹⁹  to him.) ²⁰ 

Yohanes 21:16

21:16 Jesus ²¹  said ²²  a second time, “Simon, son of John, do you love me?” He replied, ²³  “Yes, Lord, you know I love you.” Jesus ²⁴  told him, “Shepherd my sheep.”

[5:19]  ¹ tn Grk “answered and said to them.”

[5:19]  ² tn Grk “Truly, truly, I say to you.”

[5:19]  ³ tn Grk “nothing from himself.”

[5:19]  ⁴ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ⁵ 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.

[8:19]  ⁶ 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]  ⁷ 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).

[8:52]  ⁸ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ⁹ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ¹⁰ tn Grk “said to him.”

[8:52]  ¹¹ tn Grk “you have a demon.”

[8:52]  ¹² tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ¹³ tn Grk “If anyone keeps.”

[8:52]  ¹⁴ tn Grk “my word.”

[8:52]  ¹⁵ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ¹⁶ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[12:16]  ¹⁷ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ¹⁸ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ¹⁹ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ²⁰ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[21:16]  ²¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:16]  ²² tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.

[21:16]  ²³ tn Grk “He said to him.”

[21:16]  ²⁴ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.