John 3:30

3:30 He must become more important while I become less important.” ¹ 

John 4:3

4:3 he left Judea and set out once more for Galilee. ² 

John 5:19

5:19 So Jesus answered them, ³  “I tell you the solemn truth, ⁴  the Son can do nothing on his own initiative, ⁵  but only what he sees the Father doing. For whatever the Father ⁶  does, the Son does likewise. ⁷ 

John 6:53

6:53 Jesus said to them, “I tell you the solemn truth, ⁸  unless you eat the flesh of the Son of Man and drink his blood, ⁹  you have no life ¹⁰  in yourselves.

John 7:9

7:9 When he had said this, he remained in Galilee.

John 9:16

9:16 Then some of the Pharisees began to say, ¹¹  “This man is not from God, because he does not observe ¹²  the Sabbath.” ¹³  But others said, “How can a man who is a sinner perform ¹⁴  such miraculous signs?” Thus there was a division ¹⁵  among them.

John 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.”

John 12:13

12:13 So they took branches of palm trees ¹⁸  and went out to meet him. They began to shout, ¹⁹  “Hosanna! ²⁰  Blessed is the one who comes in the name of the Lord! ²¹  Blessed is ²²  the king of Israel!”

John 13:26

13:26 Jesus replied, ²³  “It is the one to whom I will give this piece of bread ²⁴  after I have dipped it in the dish.” ²⁵  Then he dipped the piece of bread in the dish ²⁶  and gave it to Judas Iscariot, Simon’s son.

John 15:4

15:4 Remain ²⁷  in me, and I will remain in you. ²⁸  Just as the branch cannot bear fruit by itself, ²⁹  unless it remains ³⁰  in ³¹  the vine, so neither can you unless you remain ³²  in me.

[3:30]  ¹ sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.

[4:3]  ² sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[5:19]  ³ tn Grk “answered and said to them.”

[5:19]  ⁴ tn Grk “Truly, truly, I say to you.”

[5:19]  ⁵ tn Grk “nothing from himself.”

[5:19]  ⁶ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ⁷ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[6:53]  ⁴ tn Grk “Truly, truly, I say to you.”

[6:53]  ⁵ sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ⁶ tn That is, “no eternal life” (as opposed to physical life).

[9:16]  ⁵ 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]  ⁶ tn Grk “he does not keep.”

[9:16]  ⁷ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁸ tn Grk “do.”

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

[10:38]  ⁶ tn Or “works.”

[10:38]  ⁷ tn Or “so that you may learn.”

[12:13]  ⁷ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ⁸ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ⁹ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  ¹⁰ sn A quotation from Ps 118:25-26.

[12:13]  ¹¹ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[13:26]  ⁸ tn Grk “Jesus answered.”

[13:26]  ⁹ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ¹⁰ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ¹¹ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[15:4]  ⁹ tn Or “Reside.”

[15:4]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Or “resides.”

[15:4]  ¹³ 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]  ¹⁴ tn Or “you reside.”