Yohanes 1:16

1:16 For we have all received from his fullness one gracious gift after another. ¹ 

Yohanes 4:13

4:13 Jesus replied, ²  “Everyone who drinks some of this water will be thirsty ³  again.

Yohanes 4:24

4:24 God is spirit, ⁴  and the people who worship him must worship in spirit and truth.”

Yohanes 4:44

4:44 (For Jesus himself had testified that a prophet has no honor in his own country.) ⁵ 

Yohanes 7:29

7:29 but ⁶  I know him, because I have come from him ⁷  and he ⁸  sent me.”

Yohanes 8:30

8:30 While he was saying these things, many people ⁹  believed in him.

Yohanes 12:7

12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. ¹⁰ 

Yohanes 13:30

13:30 Judas ¹¹  took the piece of bread and went out immediately. (Now it was night.) ¹² 

[1:16]  ¹ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[4:13]  ² tn Grk “answered and said to her.”

[4:13]  ³ tn Grk “will thirst.”

[4:24]  ⁴ tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.

[4:44]  ⁵ sn This is a parenthetical note by the author.

[7:29]  ⁶ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ⁷ tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ⁸ tn Grk “and that one.”

[8:30]  ⁹ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[12:7]  ¹⁰ tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.

[13:30]  ¹¹ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ¹² sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).