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 5:30

5:30 I can do nothing on my own initiative. ⁵  Just as I hear, I judge, and my judgment is just, ⁶  because I do not seek my own will, but the will of the one who sent me. ⁷ 

Yohanes 9:16

9:16 Then some of the Pharisees began to say, ⁸  “This man is not from God, because he does not observe ⁹  the Sabbath.” ¹⁰  But others said, “How can a man who is a sinner perform ¹¹  such miraculous signs?” Thus there was a division ¹²  among them.

Yohanes 10:18

10:18 No one takes it away from me, but I lay it down ¹³  of my own free will. ¹⁴  I have the authority ¹⁵  to lay it down, and I have the authority ¹⁶  to take it back again. This commandment ¹⁷  I received from my Father.”

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ¹⁸  and just as I said to the Jewish religious leaders, ¹⁹  ‘Where I am going you cannot come,’ ²⁰  now I tell you the same. ²¹ 

Yohanes 14:17

14:17 the Spirit of truth, whom the world cannot accept, ²²  because it does not see him or know him. But you know him, because he resides ²³  with you and will be ²⁴  in you.

Yohanes 15:4

15:4 Remain ²⁵  in me, and I will remain in you. ²⁶  Just as the branch cannot bear fruit by itself, ²⁷  unless it remains ²⁸  in ²⁹  the vine, so neither can you unless you remain ³⁰  in me.

Yohanes 15:16

15:16 You did not choose me, but I chose you ³¹  and appointed you to go and bear ³²  fruit, fruit that remains, ³³  so that whatever you ask the Father in my name he will give you.

Yohanes 16:19

16:19 Jesus could see ³⁴  that they wanted to ask him about these things, ³⁵  so ³⁶  he said to them, “Are you asking ³⁷  each other about this – that I said, ‘In a little while you ³⁸  will not see me; again after a little while, you ³⁹  will see me’?

[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.

[5:30]  ⁵ tn Grk “nothing from myself.”

[5:30]  ⁶ tn Or “righteous,” or “proper.”

[5:30]  ⁷ tn That is, “the will of the Father who sent me.”

[9:16]  ⁸ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁹ tn Grk “he does not keep.”

[9:16]  ¹⁰ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ¹¹ tn Grk “do.”

[9:16]  ¹² tn Or “So there was discord.”

[10:18]  ¹³ tn Or “give it up.”

[10:18]  ¹⁴ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ¹⁵ tn Or “I have the right.”

[10:18]  ¹⁶ tn Or “I have the right.”

[10:18]  ¹⁷ tn Or “order.”

[13:33]  ¹⁸ tn Or “You will seek me.”

[13:33]  ¹⁹ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ²⁰ sn See John 7:33-34.

[13:33]  ²¹ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[14:17]  ²² tn Or “cannot receive.”

[14:17]  ²³ tn Or “he remains.”

[14:17]  ²⁴ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[15:4]  ²⁵ tn Or “Reside.”

[15:4]  ²⁶ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ²⁷ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ²⁸ tn Or “resides.”

[15:4]  ²⁹ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ³⁰ tn Or “you reside.”

[15:16]  ³¹ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ³² tn Or “and yield.”

[15:16]  ³³ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[16:19]  ³⁴ 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]  ³⁵ 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]  ³⁶ 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]  ³⁷ tn Grk “inquiring” or “seeking.”

[16:19]  ³⁸ tn Grk “A little while, and you.”

[16:19]  ³⁹ tn Grk “and again a little while, and you.”