John 5:19

5:19 So Jesus answered them, ¹  “I tell you the solemn truth, ²  the Son can do nothing on his own initiative, ³  but only what he sees the Father doing. For whatever the Father ⁴  does, the Son does likewise. ⁵ 

John 9:16

9:16 Then some of the Pharisees began to say, ⁶  “This man is not from God, because he does not observe ⁷  the Sabbath.” ⁸  But others said, “How can a man who is a sinner perform ⁹  such miraculous signs?” Thus there was a division ¹⁰  among them.

John 20:15

20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she ¹¹  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.”

John 21:17

21:17 Jesus ¹²  said ¹³  a third time, “Simon, son of John, do you love me?” Peter was distressed ¹⁴  that Jesus ¹⁵  asked ¹⁶  him a third time, “Do you love me?” and said, ¹⁷  “Lord, you know everything. You know that I love you.” Jesus ¹⁸  replied, ¹⁹  “Feed my sheep.

[5:19]  ¹ tn Grk “answered and said to them.”

[5:19]  ² tn Grk “Truly, truly, I say to you.”

[5:19]  ³ tn Grk “nothing from himself.”

[5:19]  ⁴ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ⁵ 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.

[9:16]  ⁶ 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]  ⁷ tn Grk “he does not keep.”

[9:16]  ⁸ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁹ tn Grk “do.”

[9:16]  ¹⁰ tn Or “So there was discord.”

[20:15]  ¹¹ tn Grk “that one” (referring to Mary Magdalene).

[21:17]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ¹⁷ tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ¹⁸ tn Or “was sad.”

[21:17]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:17]  ²⁰ tn Grk “said to.”

[21:17]  ²¹ tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.

[21:17]  ²² tc ‡ Most witnesses, especially later ones (A Θ Ψ Ë¹³ Ï), read ὁ ᾿Ιησοῦς (Jo Ihsou", “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ˹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁷ includes the words in brackets, indicating some doubts as to their authenticity.

[21:17]  ²³ tn Grk “Jesus said to him.”