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 4:18

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

Yohanes 4:22

4:22 You people ⁵  worship what you do not know. We worship what we know, because salvation is from the Jews. ⁶ 

Yohanes 6:23

6:23 But some boats from Tiberias ⁷  came to shore ⁸  near the place where they had eaten the bread after the Lord had given thanks. ⁹ 

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ¹⁰  for ¹¹  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), ¹² 

Yohanes 14:13

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

[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.”

[4:18]  ⁴ tn Grk “the one you have.”

[4:22]  ⁵ 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]  ⁶ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[6:23]  ⁷ map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  ⁸ tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  ⁹ 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.

[10:15]  ¹⁰ tn Or “I die willingly.”

[10:15]  ¹¹ tn Or “on behalf of” or “for the sake of.”

[10:35]  ¹² 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.

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

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