Yohanes 5:4

5:4 [[EMPTY]] ¹ 

Yohanes 5:37

5:37 And the Father who sent me has himself testified about me. You people ²  have never heard his voice nor seen his form at any time, ³ 

Yohanes 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ⁴  because Jesus was not yet glorified.) ⁵ 

Yohanes 12:42

12:42 Nevertheless, even among the rulers ⁶  many believed in him, but because of the Pharisees ⁷  they would not confess Jesus to be the Christ, ⁸  so that they would not be put out of ⁹  the synagogue. ¹⁰ 

Yohanes 13:12

13:12 So when Jesus ¹¹  had washed their feet and put his outer clothing back on, he took his place at the table ¹²  again and said to them, “Do you understand ¹³  what I have done for you?

Yohanes 15:5

15:5 “I am the vine; you are the branches. The one who remains ¹⁴  in me – and I in him – bears ¹⁵  much fruit, ¹⁶  because apart from me you can accomplish ¹⁷  nothing.

Yohanes 16:23

16:23 At that time ¹⁸  you will ask me nothing. I tell you the solemn truth, ¹⁹  whatever you ask the Father in my name he will give you. ²⁰ 

[5:4]  ¹ tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[5:37]  ² tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  ³ sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[7:39]  ⁴ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ⁵ sn This is a parenthetical note by the author.

[12:42]  ⁶ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ⁷ sn See the note on Pharisees in 1:24.

[12:42]  ⁸ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ⁹ tn Or “be expelled from.”

[12:42]  ¹⁰ sn Compare John 9:22. See the note on synagogue in 6:59.

[13:12]  ¹¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ¹² tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ¹³ tn Grk “Do you know.”

[15:5]  ¹⁴ tn Or “resides.”

[15:5]  ¹⁵ tn Or “yields.”

[15:5]  ¹⁶ 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]  ¹⁷ tn Or “do.”

[16:23]  ¹⁸ tn Grk “And in that day.”

[16:23]  ¹⁹ tn Grk “Truly, truly, I say to you.”

[16:23]  ²⁰ sn This statement is also found in John 15:16.