Yohanes 1:25

1:25 So they asked John, ¹  “Why then are you baptizing if you are not the Christ, ²  nor Elijah, nor the Prophet?”

Yohanes 2:8

2:8 Then he told them, “Now draw some out and take it to the head steward,” ³  and they did.

Yohanes 2:25

2:25 He did not need anyone to testify about man, ⁴  for he knew what was in man. ⁵ 

Yohanes 4:18

4:18 for you have had five husbands, and the man you are living with ⁶  now is not your husband. This you said truthfully!”

Yohanes 4:22

4:22 You people ⁷  worship what you do not know. We worship what we know, because salvation is from the Jews. ⁸ 

Yohanes 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ⁹  can he?” ¹⁰ 

Yohanes 6:9

6:9 “Here is a boy who has five barley loaves and two fish, but what good ¹¹  are these for so many people?”

Yohanes 6:23

6:23 But some boats from Tiberias ¹²  came to shore ¹³  near the place where they had eaten the bread after the Lord had given thanks. ¹⁴ 

Yohanes 7:42

7:42 Don’t the scriptures say that the Christ is a descendant ¹⁵  of David ¹⁶  and comes from Bethlehem, ¹⁷  the village where David lived?” ¹⁸ 

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ¹⁹  for ²⁰  the sheep.

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ²¹ 

Yohanes 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ²²  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ²³ 

Yohanes 11:13

11:13 (Now Jesus had been talking about ²⁴  his death, but they ²⁵  thought he had been talking about real sleep.) ²⁶ 

Yohanes 11:38

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ²⁷  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ²⁸ 

Yohanes 13:2

13:2 The evening meal ²⁹  was in progress, and the devil had already put into the heart ³⁰  of Judas Iscariot, Simon’s son, that he should betray ³¹  Jesus. ³² 

Yohanes 14:13

14:13 And I will do whatever you ask in my name, ³³  so that the Father may be glorified ³⁴  in the Son.

Yohanes 16:18

16:18 So they kept on repeating, ³⁵  “What is the meaning of what he says, ³⁶  ‘In a little while’? ³⁷  We do not understand ³⁸  what he is talking about.” ³⁹ 

Yohanes 20:4

20:4 The two were running together, but the other disciple ran faster than Peter ⁴⁰  and reached the tomb first. ⁴¹ 

[1:25]  ¹ tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”

[1:25]  ² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:25]  sn See the note on Christ in 1:20.

[2:8]  ³ tn Or “the master of ceremonies.”

[2:25]  ⁴ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ⁵ tn See previous note on “man” in this verse.

[4:18]  ⁶ tn Grk “the one you have.”

[4:22]  ⁷ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ⁸ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:29]  ⁹ tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  ¹⁰ tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[6:9]  ¹¹ tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[6:23]  ¹² map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  ¹³ tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  ¹⁴ tc D 091 a e sy^s,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì⁷⁵ א A B L W Θ Ψ 0141 [˹] ˹³ 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 sy^p pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.

[7:42]  ¹⁵ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ¹⁶ sn An allusion to Ps 89:4.

[7:42]  ¹⁷ sn An allusion to Mic 5:2.

[7:42]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[7:42]  ¹⁸ tn Grk “the village where David was.”

[10:15]  ¹⁹ tn Or “I die willingly.”

[10:15]  ²⁰ tn Or “on behalf of” or “for the sake of.”

[10:35]  ²¹ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[11:2]  ²² tn Or “perfume,” “ointment.”

[11:2]  ²³ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[11:13]  ²⁴ tn Or “speaking about.”

[11:13]  ²⁵ tn Grk “these.”

[11:13]  ²⁶ tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.

[11:13]  sn This is a parenthetical note by the author.

[11:38]  ²⁷ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ²⁸ sn This is a parenthetical note by the author.

[13:2]  ²⁹ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ³⁰ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ³¹ tn Or “that he should hand over.”

[13:2]  ³² tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[14:13]  ³³ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ³⁴ tn Or “may be praised” or “may be honored.”

[16:18]  ³⁵ tn Grk “they kept on saying.”

[16:18]  ³⁶ tn Grk “What is this that he says.”

[16:18]  ³⁷ tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

[16:18]  ³⁸ tn Or “we do not know.”

[16:18]  ³⁹ tn Grk “what he is speaking.”

[20:4]  ⁴⁰ sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.

[20:4]  ⁴¹ tn Grk “and came first to the tomb.”