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 8:42

8:42 Jesus replied, ⁵  “If God were your Father, you would love me, for I have come from God and am now here. ⁶  I ⁷  have not come on my own initiative, ⁸  but he ⁹  sent me.

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ¹⁰  so that you may come to know ¹¹  and understand that I am in the Father and the Father is in me.”

Yohanes 14:28

14:28 You heard me say to you, ¹²  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ¹³  that I am going to the Father, because the Father is greater than I am. ¹⁴ 

Yohanes 21:23

21:23 So the saying circulated ¹⁵  among the brothers and sisters ¹⁶  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 ¹⁷  until I come back, ¹⁸  what concern is that of yours?”

[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.

[8:42]  ⁵ tn Grk “Jesus said to them.”

[8:42]  ⁶ tn Or “I came from God and have arrived.”

[8:42]  ⁷ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ⁸ tn Grk “from myself.”

[8:42]  ⁹ tn Grk “that one” (referring to God).

[10:38]  ¹⁰ tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ¹¹ tn Or “so that you may learn.”

[14:28]  ¹² tn Or “You have heard that I said to you.”

[14:28]  ¹³ tn Or “you would rejoice.”

[14:28]  ¹⁴ sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).

[21:23]  ¹⁵ tn Grk “went out.”

[21:23]  ¹⁶ 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]  ¹⁷ 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]  ¹⁸ tn The word “back” is supplied to clarify the meaning.