Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ¹  to come down and heal his son, who was about to die.

Yohanes 5:30

5:30 I can do nothing on my own initiative. ²  Just as I hear, I judge, and my judgment is just, ³  because I do not seek my own will, but the will of the one who sent me. ⁴ 

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 ⁵  at the last day.

Yohanes 7:35

7:35 Then the Jewish leaders ⁶  said to one another, “Where is he ⁷  going to go that we cannot find him? ⁸  He is not going to go to the Jewish people dispersed ⁹  among the Greeks and teach the Greeks, is he? ¹⁰ 

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ¹¹  and a cloth wrapped around his face. ¹²  Jesus said to them, “Unwrap him ¹³  and let him go.”

Yohanes 15:4-5

15:4 Remain ¹⁴  in me, and I will remain in you. ¹⁵  Just as the branch cannot bear fruit by itself, ¹⁶  unless it remains ¹⁷  in ¹⁸  the vine, so neither can you unless you remain ¹⁹  in me.

15:5 “I am the vine; you are the branches. The one who remains ²⁰  in me – and I in him – bears ²¹  much fruit, ²²  because apart from me you can accomplish ²³  nothing.

Yohanes 16:19

16:19 Jesus could see ²⁴  that they wanted to ask him about these things, ²⁵  so ²⁶  he said to them, “Are you asking ²⁷  each other about this – that I said, ‘In a little while you ²⁸  will not see me; again after a little while, you ²⁹  will see me’?

Yohanes 21:3

21:3 Simon Peter told them, “I am going fishing.” “We will go with you,” they replied. ³⁰  They went out and got into the boat, but that night they caught nothing.

[4:47]  ¹ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[5:30]  ² tn Grk “nothing from myself.”

[5:30]  ³ tn Or “righteous,” or “proper.”

[5:30]  ⁴ tn That is, “the will of the Father who sent me.”

[6:39]  ⁵ 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.

[7:35]  ⁶ tn Or “the Jewish authorities”; 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 is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ⁷ tn Grk “this one.”

[7:35]  ⁸ tn Grk “will not find him.”

[7:35]  ⁹ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ¹⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[11:44]  ¹¹ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ¹² tn Grk “and his face tied around with cloth.”

[11:44]  ¹³ tn Grk “Loose him.”

[15:4]  ¹⁴ tn Or “Reside.”

[15:4]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Or “resides.”

[15:4]  ¹⁸ 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]  ¹⁹ tn Or “you reside.”

[15:5]  ²⁰ tn Or “resides.”

[15:5]  ²¹ tn Or “yields.”

[15:5]  ²² tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ²³ tn Or “do.”

[16:19]  ²⁴ 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]  ²⁵ 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]  ²⁶ 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]  ²⁷ tn Grk “inquiring” or “seeking.”

[16:19]  ²⁸ tn Grk “A little while, and you.”

[16:19]  ²⁹ tn Grk “and again a little while, and you.”

[21:3]  ³⁰ tn Grk “they said to him.”