Yohanes 9:27

9:27 He answered, ¹  “I told you already and you didn’t listen. ²  Why do you want to hear it ³  again? You people ⁴  don’t want to become his disciples too, do you?”

Yohanes 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ⁵  or to give something to the poor.) ⁶ 

Yohanes 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ⁷  can he?” ⁸ 

Yohanes 4:33

4:33 So the disciples began to say ⁹  to one another, “No one brought him anything ¹⁰  to eat, did they?” ¹¹ 

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ¹²  and they are saying nothing to him. ¹³  Do the rulers really know that this man ¹⁴  is the Christ? ¹⁵ 

Yohanes 8:22

8:22 So the Jewish leaders ¹⁶  began to say, ¹⁷  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

[9:27]  ¹ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ² tn Grk “you did not hear.”

[9:27]  ³ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ⁴ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[13:29]  ⁵ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ⁶ sn This is a parenthetical note by the author.

[4:29]  ⁷ 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]  ⁸ 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.

[4:33]  ⁹ tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  ¹⁰ tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  ¹¹ 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 it is “did they?”).

[7:26]  ¹² tn Or “speaking openly.”

[7:26]  ¹³ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ¹⁴ tn Grk “this one.”

[7:26]  ¹⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[8:22]  ¹⁶ 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]  ¹⁷ 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.