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?” ¹ 

Yohanes 3:8

3:8 The wind ²  blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” ³ 

Yohanes 4:11

4:11 “Sir,” ⁴  the woman ⁵  said to him, “you have no bucket and the well ⁶  is deep; where then do you get this ⁷  living water? ⁸ 

Yohanes 5:25

5:25 I tell you the solemn truth, ⁹  a time ¹⁰  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live.

Yohanes 5:28

5:28 “Do not be amazed at this, because a time ¹¹  is coming when all who are in the tombs will hear his voice

Yohanes 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ¹²  me will live because of me.

Yohanes 7:18

7:18 The person who speaks on his own authority ¹³  desires ¹⁴  to receive honor ¹⁵  for himself; the one who desires ¹⁶  the honor ¹⁷  of the one who sent him is a man of integrity, ¹⁸  and there is no unrighteousness in him.

Yohanes 7:36

7:36 What did he mean by saying, ¹⁹  ‘You will look for me ²⁰  but will not find me, and where I am you cannot come’?”

Yohanes 8:22

8:22 So the Jewish leaders ²¹  began to say, ²²  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

Yohanes 8:53

8:53 You aren’t greater than our father Abraham who died, are you? ²³  And the prophets died too! Who do you claim to be?”

Yohanes 9:8

9:8 Then the neighbors and the people who had seen him previously ²⁴  as a beggar began saying, ²⁵  “Is this not the man ²⁶  who used to sit and beg?”

Yohanes 10:12

10:12 The hired hand, ²⁷  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ²⁸  the sheep and runs away. ²⁹  So the wolf attacks ³⁰  the sheep and scatters them.

Yohanes 11:47

11:47 So the chief priests and the Pharisees ³¹  called the council ³²  together and said, “What are we doing? For this man is performing many miraculous signs.

Yohanes 12:6

12:6 (Now Judas ³³  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ³⁴  he used to steal what was put into it.) ³⁵ 

Yohanes 15:5-6

15:5 “I am the vine; you are the branches. The one who remains ³⁶  in me – and I in him – bears ³⁷  much fruit, ³⁸  because apart from me you can accomplish ³⁹  nothing. 15:6 If anyone does not remain ⁴⁰  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ⁴¹  and are burned up. ⁴² 

Yohanes 19:17

19:17 and carrying his own cross ⁴³  he went out to the place called “The Place of the Skull” ⁴⁴  (called in Aramaic ⁴⁵  Golgotha). ⁴⁶ 

[3:4]  ¹ tn The grammatical structure of the question in Greek presupposes a negative reply.

[3:8]  ² tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”

[3:8]  ³ sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.

[4:11]  ⁴ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ⁵ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ⁶ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ⁷ tn The anaphoric article has been translated “this.”

[4:11]  ⁸ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[5:25]  ⁹ tn Grk “Truly, truly, I say to you.”

[5:25]  ¹⁰ tn Grk “an hour.”

[5:28]  ¹¹ tn Grk “an hour.”

[6:57]  ¹² tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[7:18]  ¹³ tn Grk “who speaks from himself.”

[7:18]  ¹⁴ tn Or “seeks.”

[7:18]  ¹⁵ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁶ tn Or “seeks.”

[7:18]  ¹⁷ tn Or “praise”; Grk “glory.”

[7:18]  ¹⁸ tn Or “is truthful”; Grk “is true.”

[7:36]  ¹⁹ tn Grk “What is this word that he said.”

[7:36]  ²⁰ tn Grk “seek me.”

[8:22]  ²¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ²² tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:53]  ²³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[9:8]  ²⁴ tn Or “formerly.”

[9:8]  ²⁵ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ²⁶ tn Grk “the one.”

[10:12]  ²⁷ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ²⁸ tn Grk “leaves.”

[10:12]  ²⁹ tn Or “flees.”

[10:12]  ³⁰ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[11:47]  ³¹ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ³² tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[12:6]  ³³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ³⁴ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ³⁵ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[15:5]  ³⁶ tn Or “resides.”

[15:5]  ³⁷ tn Or “yields.”

[15:5]  ³⁸ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ³⁹ tn Or “do.”

[15:6]  ⁴⁰ tn Or “reside.”

[15:6]  ⁴¹ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ⁴² tn Grk “they gather them up and throw them into the fire, and they are burned.”

[19:17]  ⁴³ tn Or “carrying the cross by himself.”

[19:17]  sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.

[19:17]  ⁴⁴ sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).

[19:17]  ⁴⁵ tn Grk “in Hebrew.”

[19:17]  ⁴⁶ sn This is a parenthetical note by the author.