Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ¹  – ask me, a Samaritan woman, for water ²  to drink?” (For Jews use nothing in common ³  with Samaritans.) ⁴ 

Yohanes 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ⁵  at the last day.

Yohanes 7:39

7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ⁶  because Jesus was not yet glorified.) ⁷ 

Yohanes 8:26

8:26 I have many things to say and to judge ⁸  about you, but the Father ⁹  who sent me is truthful, ¹⁰  and the things I have heard from him I speak to the world.” ¹¹ 

Yohanes 10:12

10:12 The hired hand, ¹²  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ¹³  the sheep and runs away. ¹⁴  So the wolf attacks ¹⁵  the sheep and scatters them.

Yohanes 12:48

12:48 The one who rejects me and does not accept ¹⁶  my words has a judge; ¹⁷  the word ¹⁸  I have spoken will judge him at the last day.

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁹  had come to depart ²⁰  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ²¹ 

Yohanes 16:7

16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ²²  will not come to you, but if I go, I will send him to you.

Yohanes 17:21

17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ²³  that they will be in us, so that the world will believe that you sent me.

Yohanes 18:18

18:18 (Now the slaves ²⁴  and the guards ²⁵  were standing around a charcoal fire they had made, warming themselves because it was cold. ²⁶  Peter also was standing with them, warming himself.) ²⁷ 

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ²⁸  (This was the disciple ²⁹  who had leaned back against Jesus’ ³⁰  chest at the meal and asked, ³¹  “Lord, who is the one who is going to betray you?”) ³² 

[4:9]  ¹ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ² tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ³ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ⁴ sn This is a parenthetical note by the author.

[6:39]  ⁵ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[7:39]  ⁶ tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ⁷ sn This is a parenthetical note by the author.

[8:26]  ⁸ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ⁹ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ¹⁰ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ¹¹ tn Grk “and what things I have heard from him, these things I speak to the world.”

[10:12]  ¹² sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ¹³ tn Grk “leaves.”

[10:12]  ¹⁴ tn Or “flees.”

[10:12]  ¹⁵ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[12:48]  ¹⁶ tn Or “does not receive.”

[12:48]  ¹⁷ tn Grk “has one who judges him.”

[12:48]  ¹⁸ tn Or “message.”

[13:1]  ¹⁹ tn Grk “his hour.”

[13:1]  ²⁰ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ²¹ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[16:7]  ²² tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[17:21]  ²³ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[18:18]  ²⁴ tn See the note on the word “slaves” in 4:51.

[18:18]  ²⁵ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ²⁶ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ²⁷ sn This is a parenthetical note by the author.

[21:20]  ²⁸ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ²⁹ tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ³⁰ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ³¹ tn Grk “and said.”

[21:20]  ³² sn This is a parenthetical note by the author.