Yohanes 1:33

1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’

Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ¹  – ask me, a Samaritan woman, for water ²  to drink?” (For Jews use nothing in common ³  with Samaritans.) ⁴ 

Yohanes 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ⁵  “He told me everything I ever did.”

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 ⁶  at the last day.

Yohanes 8:26

8:26 I have many things to say and to judge ⁷  about you, but the Father ⁸  who sent me is truthful, ⁹  and the things I have heard from him I speak to the world.” ¹⁰ 

Yohanes 9:11

9:11 He replied, ¹¹  “The man called Jesus made mud, ¹²  smeared it ¹³  on my eyes and told me, ¹⁴  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ¹⁵ 

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ¹⁶  so that you may come to know ¹⁷  and understand that I am in the Father and the Father is in me.”

Yohanes 12:49

12:49 For I have not spoken from my own authority, ¹⁸  but the Father himself who sent me has commanded me ¹⁹  what I should say and what I should speak.

Yohanes 14:28

14:28 You heard me say to you, ²⁰  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ²¹  that I am going to the Father, because the Father is greater than I am. ²² 

Yohanes 15:6-7

15:6 If anyone does not remain ²³  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ²⁴  and are burned up. ²⁵  15:7 If you remain ²⁶  in me and my words remain ²⁷  in you, ask whatever you want, and it will be done for you. ²⁸ 

Yohanes 17:8

17:8 because I have given them the words you have given me. They ²⁹  accepted ³⁰  them ³¹  and really ³²  understand ³³  that I came from you, and they believed that you sent me.

Yohanes 17:11

17:11 I ³⁴  am no longer in the world, but ³⁵  they are in the world, and I am coming to you. Holy Father, keep them safe ³⁶  in your name ³⁷  that you have given me, so that they may be one just as we are one. ³⁸ 

[4:9]  ¹ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ² tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ³ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ⁴ sn This is a parenthetical note by the author.

[4:39]  ⁵ tn Grk “when she testified.”

[6:39]  ⁶ 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.

[8:26]  ⁷ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ⁸ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ⁹ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ¹⁰ tn Grk “and what things I have heard from him, these things I speak to the world.”

[9:11]  ¹¹ tn Grk “That one answered.”

[9:11]  ¹² tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ¹³ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ¹⁴ tn Grk “said to me.”

[9:11]  ¹⁵ tn Or “and I gained my sight.”

[10:38]  ¹⁶ 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]  ¹⁷ tn Or “so that you may learn.”

[12:49]  ¹⁸ tn Grk “I have not spoken from myself.”

[12:49]  ¹⁹ tn Grk “has given me commandment.”

[14:28]  ²⁰ tn Or “You have heard that I said to you.”

[14:28]  ²¹ tn Or “you would rejoice.”

[14:28]  ²² 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).

[15:6]  ²³ tn Or “reside.”

[15:6]  ²⁴ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ²⁵ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[15:7]  ²⁶ tn Or “reside.”

[15:7]  ²⁷ tn Or “reside.”

[15:7]  ²⁸ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[17:8]  ²⁹ tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:8]  ³⁰ tn Or “received.”

[17:8]  ³¹ 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.

[17:8]  ³² tn Or “truly.”

[17:8]  ³³ tn Or have come to know.”

[17:11]  ³⁴ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ³⁵ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ³⁶ tn Or “protect them”; Grk “keep them.”

[17:11]  ³⁷ tn Or “by your name.”

[17:11]  ³⁸ tn The second repetition of “one” is implied, and is supplied here for clarity.