Yohanes 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ¹  “Before Philip called you, when you were under the fig tree, ²  I saw you.”

Yohanes 3:4

3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” ³ 

Yohanes 3:18

3:18 The one who believes in him is not condemned. ⁴  The one who does not believe has been condemned ⁵  already, because he has not believed in the name of the one and only ⁶  Son of God.

Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ⁷  – ask me, a Samaritan woman, for water ⁸  to drink?” (For Jews use nothing in common ⁹  with Samaritans.) ¹⁰ 

Yohanes 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ¹¹  “whenever he ¹²  comes, he will tell ¹³  us everything.” ¹⁴ 

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ¹⁵  him to stay with them. ¹⁶  He stayed there two days,

Yohanes 8:7

8:7 When they persisted in asking him, he stood up straight ¹⁷  and replied, ¹⁸  “Whoever among you is guiltless ¹⁹  may be the first to throw a stone at her.”

Yohanes 8:39

8:39 They answered him, ²⁰  “Abraham is our father!” ²¹  Jesus replied, ²²  “If you are ²³  Abraham’s children, you would be doing ²⁴  the deeds of Abraham.

Yohanes 10:24

10:24 The Jewish leaders ²⁵  surrounded him and asked, ²⁶  “How long will you keep us in suspense? ²⁷  If you are the Christ, ²⁸  tell us plainly.” ²⁹ 

Yohanes 12:42

12:42 Nevertheless, even among the rulers ³⁰  many believed in him, but because of the Pharisees ³¹  they would not confess Jesus to be the Christ, ³²  so that they would not be put out of ³³  the synagogue. ³⁴ 

Yohanes 13:8

13:8 Peter said to him, “You will never wash my feet!” ³⁵  Jesus replied, ³⁶  “If I do not wash you, you have no share with me.” ³⁷ 

Yohanes 18:5

18:5 They replied, ³⁸  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ³⁹ 

Yohanes 19:10

19:10 So Pilate said, ⁴⁰  “Do you refuse to speak to me? Don’t you know I have the authority ⁴¹  to release you, and to crucify you?” ⁴² 

[1:48]  ¹ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ² sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[3:4]  ³ tn The grammatical structure of the question in Greek presupposes a negative reply.

[3:18]  ⁴ tn Grk “judged.”

[3:18]  ⁵ tn Grk “judged.”

[3:18]  ⁶ tn See the note on the term “one and only” in 3:16.

[4:9]  ⁷ 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]  ⁸ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁹ 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]  ¹⁰ sn This is a parenthetical note by the author.

[4:25]  ¹¹ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.

[4:25]  ¹² tn Grk “that one.”

[4:25]  ¹³ tn Or “he will announce to us.”

[4:25]  ¹⁴ tn Grk “all things.”

[4:40]  ¹⁵ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ¹⁶ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[8:7]  ¹⁷ tn Or “he straightened up.”

[8:7]  ¹⁸ tn Grk “and said to them.”

[8:7]  ¹⁹ tn Or “sinless.”

[8:39]  ²⁰ tn Grk “They answered and said to him.”

[8:39]  ²¹ tn Or “Our father is Abraham.”

[8:39]  ²² tn Grk “Jesus said to them.”

[8:39]  ²³ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ²⁴ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[10:24]  ²⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ²⁶ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ²⁷ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ²⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  sn See the note on Christ in 1:20.

[10:24]  ²⁹ tn Or “publicly.”

[12:42]  ³⁰ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ³¹ sn See the note on Pharisees in 1:24.

[12:42]  ³² tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ³³ tn Or “be expelled from.”

[12:42]  ³⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[13:8]  ³⁵ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ³⁶ tn Grk “Jesus answered him.”

[13:8]  ³⁷ tn Or “you have no part in me.”

[18:5]  ³⁸ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[18:5]  ³⁹ sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).

[19:10]  ⁴⁰ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ⁴¹ tn Or “the power.”

[19:10]  ⁴² tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.

[19:10]  sn See the note on Crucify in 19:6.