Yohanes 1:50

1:50 Jesus said to him, ¹  “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” ² 

Yohanes 4:9-10

4:9 So the Samaritan woman said to him, “How can you – a Jew ³  – ask me, a Samaritan woman, for water ⁴  to drink?” (For Jews use nothing in common ⁵  with Samaritans.) ⁶ 

4:10 Jesus answered ⁷  her, “If you had known ⁸  the gift of God and who it is who said to you, ‘Give me some water ⁹  to drink,’ you would have asked him, and he would have given you living water.” ¹⁰ 

Yohanes 6:26

6:26 Jesus replied, ¹¹  “I tell you the solemn truth, ¹²  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. ¹³ 

Yohanes 10:33

10:33 The Jewish leaders ¹⁴  replied, ¹⁵  “We are not going to stone you for a good deed ¹⁶  but for blasphemy, ¹⁷  because ¹⁸  you, a man, are claiming to be God.” ¹⁹ 

Yohanes 12:34

12:34 Then the crowd responded, ²⁰  “We have heard from the law that the Christ ²¹  will remain forever. ²²  How ²³  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 13:8

13:8 Peter said to him, “You will never wash my feet!” ²⁴  Jesus replied, ²⁵  “If I do not wash you, you have no share with me.” ²⁶ 

Yohanes 13:36

13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, ²⁷  “Where I am going, you cannot follow me now, but you will follow later.”

[1:50]  ¹ tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”

[1:50]  ² sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.

[4:9]  ³ 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]  ⁴ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁵ 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]  ⁶ sn This is a parenthetical note by the author.

[4:10]  ⁷ tn Grk “answered and said to her.”

[4:10]  ⁸ tn Or “if you knew.”

[4:10]  ⁹ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ¹⁰ tn This is a second class conditional sentence in Greek.

[4:10]  sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.

[6:26]  ¹¹ tn Grk “answered and said to them.”

[6:26]  ¹² tn Grk “Truly, truly, I say to you.”

[6:26]  ¹³ tn Grk “because you ate of the loaves of bread and were filled.”

[10:33]  ¹⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ¹⁵ tn Grk “answered him.”

[10:33]  ¹⁶ tn Or “good work.”

[10:33]  ¹⁷ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ¹⁸ tn Grk “and because.”

[10:33]  ¹⁹ tn Grk “you, a man, make yourself to be God.”

[12:34]  ²⁰ tn Grk “Then the crowd answered him.”

[12:34]  ²¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ²² tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ²³ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:8]  ²⁴ 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]  ²⁵ tn Grk “Jesus answered him.”

[13:8]  ²⁶ tn Or “you have no part in me.”

[13:36]  ²⁷ tn Grk “Jesus answered him.”