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 3:31

3:31 The one who comes from above is superior to all. ²  The one who is from the earth belongs to the earth and speaks about earthly things. ³  The one who comes from heaven ⁴  is superior to all. ⁵ 

Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ⁶  – ask me, a Samaritan woman, for water ⁷  to drink?” (For Jews use nothing in common ⁸  with Samaritans.) ⁹ 

Yohanes 10:12

10:12 The hired hand, ¹⁰  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ¹¹  the sheep and runs away. ¹²  So the wolf attacks ¹³  the sheep and scatters them.

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, ¹⁴  or to give something to the poor.) ¹⁵ 

Yohanes 18:26

18:26 One of the high priest’s slaves, ¹⁶  a relative of the man whose ear Peter had cut off, ¹⁷  said, “Did I not see you in the orchard ¹⁸  with him?” ¹⁹ 

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

[3:31]  ² tn Or “is above all.”

[3:31]  ³ tn Grk “speaks from the earth.”

[3:31]  ⁴ sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.

[3:31]  ⁵ tc Ì⁷⁵ א* D ˹ 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì^36vid,66 א² A B L W^s Θ Ψ 083 086 ˹³ 33 Ï lat sy^s,p,h bo). On balance, the longer reading should probably be considered authentic.

[3:31]  tn Or “is above all.”

[4:9]  ⁶ tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  ⁷ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁸ tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.

[4:9]  ⁹ sn This is a parenthetical note by the author.

[10:12]  ¹⁰ 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]  ¹¹ tn Grk “leaves.”

[10:12]  ¹² tn Or “flees.”

[10:12]  ¹³ 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.

[13:29]  ¹⁴ 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]  ¹⁵ sn This is a parenthetical note by the author.

[18:26]  ¹⁶ tn See the note on the word “slaves” in 4:51.

[18:26]  ¹⁷ sn This incident is recounted in v. 10.

[18:26]  ¹⁸ tn Or “garden.”

[18:26]  ¹⁹ tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.