Yohanes 3:26

3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, ¹  about whom you testified – see, he is baptizing, and everyone is flocking to him!”

Yohanes 5:7

5:7 The sick man answered him, “Sir, ²  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ³  someone else ⁴  goes down there ⁵  before me.”

Yohanes 13:26

13:26 Jesus replied, ⁶  “It is the one to whom I will give this piece of bread ⁷  after I have dipped it in the dish.” ⁸  Then he dipped the piece of bread in the dish ⁹  and gave it to Judas Iscariot, Simon’s son.

Yohanes 17:11-12

17:11 I ¹⁰  am no longer in the world, but ¹¹  they are in the world, and I am coming to you. Holy Father, keep them safe ¹²  in your name ¹³  that you have given me, so that they may be one just as we are one. ¹⁴  17:12 When I was with them I kept them safe ¹⁵  and watched over them ¹⁶  in your name ¹⁷  that you have given me. Not one ¹⁸  of them was lost except the one destined for destruction, ¹⁹  so that the scripture could be fulfilled. ²⁰ 

[3:26]  ¹ tn “River” is not in the Greek text but is supplied for clarity.

[5:7]  ² tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ³ tn Grk “while I am going.”

[5:7]  ⁴ tn Grk “another.”

[5:7]  ⁵ tn The word “there” is not in the Greek text but is implied.

[13:26]  ⁶ tn Grk “Jesus answered.”

[13:26]  ⁷ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ⁸ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ⁹ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[17:11]  ¹⁰ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹¹ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹² tn Or “protect them”; Grk “keep them.”

[17:11]  ¹³ tn Or “by your name.”

[17:11]  ¹⁴ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ¹⁵ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ¹⁶ tn Grk “and guarded them.”

[17:12]  ¹⁷ tn Or “by your name.”

[17:12]  ¹⁸ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ¹⁹ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ²⁰ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.