Yohanes 1:25

1:25 So they asked John, ¹  “Why then are you baptizing if you are not the Christ, ²  nor Elijah, nor the Prophet?”

Yohanes 2:8

2:8 Then he told them, “Now draw some out and take it to the head steward,” ³  and they did.

Yohanes 3:34

3:34 For the one whom God has sent ⁴  speaks the words of God, for he does not give the Spirit sparingly. ⁵ 

Yohanes 4:18

4:18 for you have had five husbands, and the man you are living with ⁶  now is not your husband. This you said truthfully!”

Yohanes 4:22

4:22 You people ⁷  worship what you do not know. We worship what we know, because salvation is from the Jews. ⁸ 

Yohanes 10:15

10:15 just as the Father knows me and I know the Father – and I lay down my life ⁹  for ¹⁰  the sheep.

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ¹¹ 

Yohanes 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ¹²  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ¹³ 

Yohanes 11:13

11:13 (Now Jesus had been talking about ¹⁴  his death, but they ¹⁵  thought he had been talking about real sleep.) ¹⁶ 

Yohanes 14:16

14:16 Then ¹⁷  I will ask the Father, and he will give you another Advocate ¹⁸  to be with you forever –

Yohanes 16:18

16:18 So they kept on repeating, ¹⁹  “What is the meaning of what he says, ²⁰  ‘In a little while’? ²¹  We do not understand ²²  what he is talking about.” ²³ 

[1:25]  ¹ tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”

[1:25]  ² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:25]  sn See the note on Christ in 1:20.

[2:8]  ³ tn Or “the master of ceremonies.”

[3:34]  ⁴ tn That is, Christ.

[3:34]  ⁵ tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.

[4:18]  ⁶ tn Grk “the one you have.”

[4:22]  ⁷ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ⁸ tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[10:15]  ⁹ tn Or “I die willingly.”

[10:15]  ¹⁰ tn Or “on behalf of” or “for the sake of.”

[10:35]  ¹¹ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[11:2]  ¹² tn Or “perfume,” “ointment.”

[11:2]  ¹³ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[11:13]  ¹⁴ tn Or “speaking about.”

[11:13]  ¹⁵ tn Grk “these.”

[11:13]  ¹⁶ tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.

[11:13]  sn This is a parenthetical note by the author.

[14:16]  ¹⁷ tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ¹⁸ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[16:18]  ¹⁹ tn Grk “they kept on saying.”

[16:18]  ²⁰ tn Grk “What is this that he says.”

[16:18]  ²¹ tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

[16:18]  ²² tn Or “we do not know.”

[16:18]  ²³ tn Grk “what he is speaking.”