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 8:55

8:55 Yet ⁴  you do not know him, but I know him. If I were to say that I do not know him, ⁵  I would be a liar like you. But I do know him, and I obey ⁶  his teaching. ⁷ 

Yohanes 9:11

9:11 He replied, ⁸  “The man called Jesus made mud, ⁹  smeared it ¹⁰  on my eyes and told me, ¹¹  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ¹² 

Yohanes 12:9

12:9 Now a large crowd of Judeans ¹³  learned ¹⁴  that Jesus ¹⁵  was there, and so they came not only because of him ¹⁶  but also to see Lazarus whom he had raised from the dead.

Yohanes 14:12

14:12 I tell you the solemn truth, ¹⁷  the person who believes in me will perform ¹⁸  the miraculous deeds ¹⁹  that I am doing, ²⁰  and will perform ²¹  greater deeds ²²  than these, because I am going to the Father.

Yohanes 15:16

15:16 You did not choose me, but I chose you ²³  and appointed you to go and bear ²⁴  fruit, fruit that remains, ²⁵  so that whatever you ask the Father in my name he will give you.

Yohanes 20:2

20:2 So she went running ²⁶  to Simon Peter and the other disciple whom Jesus loved and told them, “They have taken the Lord from the tomb, and we don’t know where they have put him!”

Yohanes 20:17

20:17 Jesus replied, ²⁷  “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 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ²⁸  (This was the disciple ²⁹  who had leaned back against Jesus’ ³⁰  chest at the meal and asked, ³¹  “Lord, who is the one who is going to betray you?”) ³² 

[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).

[8:55]  ⁴ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ⁵ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ⁶ tn Grk “I keep.”

[8:55]  ⁷ tn Grk “his word.”

[9:11]  ⁸ tn Grk “That one answered.”

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

[9:11]  ¹⁰ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ¹¹ tn Grk “said to me.”

[9:11]  ¹² tn Or “and I gained my sight.”

[12:9]  ¹³ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ¹⁴ tn Grk “knew.”

[12:9]  ¹⁵ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ¹⁶ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[14:12]  ¹⁷ tn Grk “Truly, truly, I say to you.”

[14:12]  ¹⁸ tn Or “will do.”

[14:12]  ¹⁹ tn Grk “the works.”

[14:12]  ²⁰ tn Or “that I do.”

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

[14:12]  ²¹ tn Or “will do.”

[14:12]  ²² 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.

[15:16]  ²³ 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]  ²⁴ tn Or “and yield.”

[15:16]  ²⁵ 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.

[20:2]  ²⁶ tn Grk “So she ran and came.”

[20:17]  ²⁷ tn Grk “Jesus said to her.”

[21:20]  ²⁸ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ²⁹ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ³⁰ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ³¹ tn Grk “and said.”

[21:20]  ³² sn This is a parenthetical note by the author.