John 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.’

John 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 

John 6:51

6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread ⁵  that I will give for the life of the world is my flesh.”

John 8:14

8:14 Jesus answered, ⁶  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ⁷  do not know where I came from or where I am going. ⁸ 

John 9:16

9:16 Then some of the Pharisees began to say, ⁹  “This man is not from God, because he does not observe ¹⁰  the Sabbath.” ¹¹  But others said, “How can a man who is a sinner perform ¹²  such miraculous signs?” Thus there was a division ¹³  among them.

John 12:34-35

12:34 Then the crowd responded, ¹⁴  “We have heard from the law that the Christ ¹⁵  will remain forever. ¹⁶  How ¹⁷  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” 12:35 Jesus replied, ¹⁸  “The light is with you for a little while longer. ¹⁹  Walk while you have the light, so that the darkness may not overtake you. ²⁰  The one who walks in the darkness does not know where he is going.

John 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ²¹  The words that I say to you, I do not speak on my own initiative, ²²  but the Father residing in me performs ²³  his miraculous deeds. ²⁴ 

John 20:15

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ²⁵  thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”

[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.

[6:51]  ¹ tn Grk “And the bread.”

[8:14]  ¹ tn Grk “Jesus answered and said to them.”

[8:14]  ² tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ³ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[9:16]  ¹ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ² tn Grk “he does not keep.”

[9:16]  ³ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁴ tn Grk “do.”

[9:16]  ⁵ tn Or “So there was discord.”

[12:34]  ¹ tn Grk “Then the crowd answered him.”

[12:34]  ² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ³ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ⁴ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:35]  ¹ tn Grk “Then Jesus said to them.”

[12:35]  ² tn Grk “Yet a little while the light is with you.”

[12:35]  ³ sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.

[14:10]  ¹ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ² tn Grk “I do not speak from myself.”

[14:10]  ³ tn Or “does.”

[14:10]  ⁴ tn Or “his mighty acts”; Grk “his works.”

[20:15]  ¹ tn Grk “that one” (referring to Mary Magdalene).