Yohanes 3:23

3:23 John ¹  was also baptizing at Aenon near Salim, ²  because water was plentiful there, and people were coming ³  to him ⁴  and being baptized.

Yohanes 4:11

4:11 “Sir,” ⁵  the woman ⁶  said to him, “you have no bucket and the well ⁷  is deep; where then do you get this ⁸  living water? ⁹ 

Yohanes 4:23

4:23 But a time ¹⁰  is coming – and now is here ¹¹  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ¹²  such people to be ¹³  his worshipers. ¹⁴ 

Yohanes 4:36

4:36 The one who reaps receives pay ¹⁵  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ¹⁶  Jesus traveled throughout Galilee. ¹⁷  He ¹⁸  stayed out of Judea ¹⁹  because the Jewish leaders ²⁰  wanted ²¹  to kill him.

Yohanes 7:4

7:4 For no one who seeks to make a reputation for himself ²²  does anything in secret. ²³  If you are doing these things, show yourself to the world.”

Yohanes 7:18

7:18 The person who speaks on his own authority ²⁴  desires ²⁵  to receive honor ²⁶  for himself; the one who desires ²⁷  the honor ²⁸  of the one who sent him is a man of integrity, ²⁹  and there is no unrighteousness in him.

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ³⁰  him.) ³¹  Jesus bent down and wrote on the ground with his finger. ³² 

Yohanes 9:30

9:30 The man replied, ³³  “This is a remarkable thing, ³⁴  that you don’t know where he comes from, and yet he caused me to see! ³⁵ 

Yohanes 11:28

11:28 And when she had said this, Martha ³⁶  went and called her sister Mary, saying privately, ³⁷  “The Teacher is here and is asking for you.” ³⁸ 

Yohanes 11:42

11:42 I knew that you always listen to me, ³⁹  but I said this ⁴⁰  for the sake of the crowd standing around here, that they may believe that you sent me.”

Yohanes 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ⁴¹ 

Yohanes 12:34

12:34 Then the crowd responded, ⁴²  “We have heard from the law that the Christ ⁴³  will remain forever. ⁴⁴  How ⁴⁵  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 16:22

16:22 So also you have sorrow ⁴⁶  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁴⁷ 

Yohanes 18:18

18:18 (Now the slaves ⁴⁸  and the guards ⁴⁹  were standing around a charcoal fire they had made, warming themselves because it was cold. ⁵⁰  Peter also was standing with them, warming himself.) ⁵¹ 

[3:23]  ¹ sn John refers to John the Baptist.

[3:23]  ² tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.

[3:23]  ³ tn Or “people were continually coming.”

[3:23]  ⁴ tn The words “to him” are not in the Greek text, but are implied.

[4:11]  ⁵ 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]  ⁶ 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]  ⁷ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ⁸ tn The anaphoric article has been translated “this.”

[4:11]  ⁹ 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.

[4:23]  ¹⁰ tn Grk “an hour.”

[4:23]  ¹¹ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ¹² sn See also John 4:27.

[4:23]  ¹³ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ¹⁴ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

[4:36]  ¹⁵ tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[7:1]  ¹⁶ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ¹⁷ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹⁸ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ¹⁹ tn Grk “he did not want to travel around in Judea.”

[7:1]  ²⁰ tn Or “the Jewish authorities”; 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ²¹ tn Grk “were seeking.”

[7:4]  ²² tn Or “seeks to be well known.”

[7:4]  ²³ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[7:18]  ²⁴ tn Grk “who speaks from himself.”

[7:18]  ²⁵ tn Or “seeks.”

[7:18]  ²⁶ tn Or “praise”; Grk “glory.”

[7:18]  ²⁷ tn Or “seeks.”

[7:18]  ²⁸ tn Or “praise”; Grk “glory.”

[7:18]  ²⁹ tn Or “is truthful”; Grk “is true.”

[8:6]  ³⁰ tn Grk “so that they could accuse.”

[8:6]  ³¹ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ³² tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[9:30]  ³³ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ³⁴ tn Grk “For in this is a remarkable thing.”

[9:30]  ³⁵ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[11:28]  ³⁶ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ³⁷ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ³⁸ tn Grk “is calling you.”

[11:42]  ³⁹ tn Grk “that you always hear me.”

[11:42]  ⁴⁰ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:17]  ⁴¹ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:34]  ⁴² tn Grk “Then the crowd answered him.”

[12:34]  ⁴³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ⁴⁴ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ⁴⁵ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[16:22]  ⁴⁶ tn Or “distress.”

[16:22]  ⁴⁷ 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.

[18:18]  ⁴⁸ tn See the note on the word “slaves” in 4:51.

[18:18]  ⁴⁹ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ⁵⁰ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ⁵¹ sn This is a parenthetical note by the author.