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 6:63

6:63 The Spirit is the one who gives life; human nature is of no help! ⁵  The words that I have spoken to you are spirit and are life. ⁶ 

Yohanes 8:54

8:54 Jesus replied, ⁷  “If I glorify myself, my glory is worthless. ⁸  The one who glorifies me is my Father, about whom you people ⁹  say, ‘He is our God.’

Yohanes 10:3

10:3 The doorkeeper ¹⁰  opens the door ¹¹  for him, ¹²  and the sheep hear his voice. He ¹³  calls his own sheep by name and leads them out. ¹⁴ 

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, ¹⁵  believe because of the miraculous deeds ¹⁶  themselves.

Yohanes 16:23-24

16:23 At that time ¹⁷  you will ask me nothing. I tell you the solemn truth, ¹⁸  whatever you ask the Father in my name he will give you. ¹⁹  16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ²⁰  so that your joy may be complete.

Yohanes 18:26

18:26 One of the high priest’s slaves, ²¹  a relative of the man whose ear Peter had cut off, ²²  said, “Did I not see you in the orchard ²³  with him?” ²⁴ 

Yohanes 18:38-39

18:38 Pilate asked, ²⁵  “What is truth?” ²⁶ 

When he had said this he went back outside to the Jewish leaders ²⁷  and announced, ²⁸  “I find no basis for an accusation ²⁹  against him. 18:39 But it is your custom that I release one prisoner ³⁰  for you at the Passover. ³¹  So do you want me to release for you the king of the Jews?”

[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.

[6:63]  ⁵ tn Grk “the flesh counts for nothing.”

[6:63]  ⁶ tn Or “are spirit-giving and life-producing.”

[8:54]  ⁷ tn Grk “Jesus answered.”

[8:54]  ⁸ tn Grk “is nothing.”

[8:54]  ⁹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[10:3]  ¹⁰ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ¹¹ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ¹² tn Grk “For this one.”

[10:3]  ¹³ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ¹⁴ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[14:11]  ¹⁵ 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]  ¹⁶ 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.

[16:23]  ¹⁷ tn Grk “And in that day.”

[16:23]  ¹⁸ tn Grk “Truly, truly, I say to you.”

[16:23]  ¹⁹ sn This statement is also found in John 15:16.

[16:24]  ²⁰ tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[18:26]  ²¹ tn See the note on the word “slaves” in 4:51.

[18:26]  ²² sn This incident is recounted in v. 10.

[18:26]  ²³ tn Or “garden.”

[18:26]  ²⁴ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.

[18:38]  ²⁵ tn Grk “Pilate said.”

[18:38]  ²⁶ sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).

[18:38]  ²⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.

[18:38]  ²⁸ tn Grk “said to them.”

[18:38]  ²⁹ tn Grk “find no cause.”

[18:39]  ³⁰ tn The word “prisoner” is not in the Greek text but is implied.

[18:39]  ³¹ sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.