John 4:35

4:35 Don’t you say, ¹  ‘There are four more months and then comes the harvest?’ I tell you, look up ²  and see that the fields are already white ³  for harvest!

John 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

John 7:36

7:36 What did he mean by saying, ⁴  ‘You will look for me ⁵  but will not find me, and where I am you cannot come’?”

John 8:21

Where Jesus Came From and Where He is Going

8:21 Then Jesus ⁶  said to them again, ⁷  “I am going away, and you will look for me ⁸  but will die in your sin. ⁹  Where I am going you cannot come.”

John 8:54

8:54 Jesus replied, ¹⁰  “If I glorify myself, my glory is worthless. ¹¹  The one who glorifies me is my Father, about whom you people ¹²  say, ‘He is our God.’

John 9:30

9:30 The man replied, ¹³  “This is a remarkable thing, ¹⁴  that you don’t know where he comes from, and yet he caused me to see! ¹⁵ 

John 13:10

13:10 Jesus replied, ¹⁶  “The one who has bathed needs only to wash his feet, ¹⁷  but is completely ¹⁸  clean. ¹⁹  And you disciples ²⁰  are clean, but not every one of you.”

John 13:33

13:33 Children, I am still with you for a little while. You will look for me, ²¹  and just as I said to the Jewish religious leaders, ²²  ‘Where I am going you cannot come,’ ²³  now I tell you the same. ²⁴ 

John 14:17

14:17 the Spirit of truth, whom the world cannot accept, ²⁵  because it does not see him or know him. But you know him, because he resides ²⁶  with you and will be ²⁷  in you.

John 15:4-5

15:4 Remain ²⁸  in me, and I will remain in you. ²⁹  Just as the branch cannot bear fruit by itself, ³⁰  unless it remains ³¹  in ³²  the vine, so neither can you unless you remain ³³  in me.

15:5 “I am the vine; you are the branches. The one who remains ³⁴  in me – and I in him – bears ³⁵  much fruit, ³⁶  because apart from me you can accomplish ³⁷  nothing.

John 16:22

16:22 So also you have sorrow ³⁸  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ³⁹ 

John 18:31

18:31 Pilate told them, ⁴⁰  “Take him yourselves and pass judgment on him ⁴¹  according to your own law!” ⁴²  The Jewish leaders ⁴³  replied, ⁴⁴  “We cannot legally put anyone to death.” ⁴⁵ 

John 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁴⁶  him! Crucify him!” ⁴⁷  Pilate said, ⁴⁸  “You take him and crucify him! ⁴⁹  Certainly ⁵⁰  I find no reason for an accusation ⁵¹  against him!”

[4:35]  ¹ tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  ² tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  ³ tn That is, “ripe.”

[7:36]  ⁴ tn Grk “What is this word that he said.”

[7:36]  ⁵ tn Grk “seek me.”

[8:21]  ⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ⁸ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ⁹ tn Grk “you will seek me.”

[8:21]  ¹⁰ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[8:54]  ¹⁰ tn Grk “Jesus answered.”

[8:54]  ¹¹ tn Grk “is nothing.”

[8:54]  ¹² tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[9:30]  ¹³ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ¹⁴ tn Grk “For in this is a remarkable thing.”

[9:30]  ¹⁵ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[13:10]  ¹⁶ tn Grk “Jesus said to him.”

[13:10]  ¹⁷ tn Grk “has no need except to wash his feet.”

[13:10]  ¹⁸ tn Or “entirely.”

[13:10]  ¹⁹ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ²⁰ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[13:33]  ¹⁹ tn Or “You will seek me.”

[13:33]  ²⁰ tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ²¹ sn See John 7:33-34.

[13:33]  ²² tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[14:17]  ²² tn Or “cannot receive.”

[14:17]  ²³ tn Or “he remains.”

[14:17]  ²⁴ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[15:4]  ²⁵ tn Or “Reside.”

[15:4]  ²⁶ 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]  ²⁷ 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]  ²⁸ tn Or “resides.”

[15:4]  ²⁹ 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]  ³⁰ tn Or “you reside.”

[15:5]  ²⁸ tn Or “resides.”

[15:5]  ²⁹ tn Or “yields.”

[15:5]  ³⁰ 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]  ³¹ tn Or “do.”

[16:22]  ³¹ tn Or “distress.”

[16:22]  ³² sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[18:31]  ³⁴ tn Grk “Then Pilate said to them.”

[18:31]  ³⁵ tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).

[18:31]  ³⁶ sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.

[18:31]  ³⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.

[18:31]  ³⁸ tn Grk “said to him.”

[18:31]  ³⁹ tn Grk “It is not permitted to us to kill anyone.”

[19:6]  ³⁷ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ³⁸ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ³⁹ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ⁴⁰ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ⁴¹ tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ⁴² tn Or “find no basis for an accusation”; Grk “find no cause.”