Yohanes 4:5

4:5 Now he came to a Samaritan town ¹  called Sychar, ²  near the plot of land that Jacob had given to his son Joseph. ³ 

Yohanes 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ⁴  water.” ⁵ 

Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 7:4

7:4 For no one who seeks to make a reputation for himself ⁶  does anything in secret. ⁷  If you are doing these things, show yourself to the world.”

Yohanes 7:41

7:41 Others said, “This is the Christ!” ⁸  But still others said, “No, ⁹  for the Christ doesn’t come from Galilee, does he? ¹⁰ 

Yohanes 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ¹¹  until Jesus was left alone with the woman standing before him.

Yohanes 12:36

12:36 While you have the light, believe in the light, so that you may become sons of light.” ¹²  When Jesus had said these things, he went away and hid himself from them.

Yohanes 14:23

14:23 Jesus replied, ¹³  “If anyone loves me, he will obey ¹⁴  my word, and my Father will love him, and we will come to him and take up residence with him. ¹⁵ 

Yohanes 16:2

16:2 They will put you out of ¹⁶  the synagogue, ¹⁷  yet a time ¹⁸  is coming when the one who kills you will think he is offering service to God. ¹⁹ 

Yohanes 18:3

18:3 So Judas obtained a squad of soldiers ²⁰  and some officers of the chief priests and Pharisees. ²¹  They came to the orchard ²²  with lanterns ²³  and torches and weapons.

Yohanes 19:9

19:9 and he went back into the governor’s residence ²⁴  and said to Jesus, “Where do you come from?” But Jesus gave him no answer.

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ²⁵  and Thomas was with them. Although the doors were locked, ²⁶  Jesus came and stood among them and said, “Peace be with you!”

[4:5]  ¹ tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ² sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ³ sn Perhaps referred to in Gen 48:22.

[4:15]  ⁴ tn Grk “or come here to draw.”

[4:15]  ⁵ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[7:4]  ⁶ tn Or “seeks to be well known.”

[7:4]  ⁷ 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.)

[7:41]  ⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  sn See the note on Christ in 1:20.

[7:41]  ⁹ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ¹⁰ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[8:9]  ¹¹ tn Or “beginning from the eldest.”

[12:36]  ¹² tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[12:36]  sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”

[14:23]  ¹³ tn Grk “answered and said to him.”

[14:23]  ¹⁴ tn Or “will keep.”

[14:23]  ¹⁵ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[16:2]  ¹⁶ tn Or “expel you from.”

[16:2]  ¹⁷ sn See the note on synagogue in 6:59.

[16:2]  ¹⁸ tn Grk “an hour.”

[16:2]  ¹⁹ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[18:3]  ²⁰ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ²¹ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  sn See the note on Pharisees in 1:24.

[18:3]  ²² tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ²³ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.

[18:3]  sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).

[19:9]  ²⁴ tn Grk “into the praetorium.”

[20:26]  ²⁵ tn Grk “were inside”; the word “together” is implied.

[20:26]  ²⁶ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.