Yohanes 4:11

4:11 “Sir,” ¹  the woman ²  said to him, “you have no bucket and the well ³  is deep; where then do you get this ⁴  living water? ⁵ 

Yohanes 4:36

4:36 The one who reaps receives pay ⁶  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.

Yohanes 6:5

6:5 Then Jesus, when he looked up ⁷  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

Yohanes 6:14

6:14 Now when the people saw the miraculous sign that Jesus ⁸  performed, they began to say to one another, “This is certainly the Prophet ⁹  who is to come into the world.” ¹⁰ 

Yohanes 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ¹¹  believe because of the miraculous deeds ¹²  themselves.

Yohanes 16:20

16:20 I tell you the solemn truth, ¹³  you will weep ¹⁴  and wail, ¹⁵  but the world will rejoice; you will be sad, ¹⁶  but your sadness will turn into ¹⁷  joy.

Yohanes 20:1

The Resurrection

20:1 Now very early on the first day of the week, ¹⁸  while it was still dark, Mary Magdalene ¹⁹  came to the tomb and saw that the stone had been moved away from the entrance. ²⁰ 

[4:11]  ¹ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ² tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ³ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ⁴ tn The anaphoric article has been translated “this.”

[4:11]  ⁵ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:36]  ⁶ tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[6:5]  ⁷ tn Grk “when he lifted up his eyes” (an idiom).

[6:14]  ⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ⁹ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ¹⁰ sn An allusion to Deut 18:15.

[14:11]  ¹¹ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ¹² tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

[16:20]  ¹³ tn Grk “Truly, truly, I say to you.”

[16:20]  ¹⁴ tn Or “wail,” “cry.”

[16:20]  ¹⁵ tn Or “lament.”

[16:20]  ¹⁶ tn Or “sorrowful.”

[16:20]  ¹⁷ tn Grk “will become.”

[20:1]  ¹⁸ sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.

[20:1]  ¹⁹ sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.

[20:1]  ²⁰ tn Grk “from the tomb.”