Yohanes 4:29

4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, ¹  can he?” ² 

Yohanes 8:34

8:34 Jesus answered them, “I tell you the solemn truth, ³  everyone who practices ⁴  sin is a slave ⁵  of sin.

Yohanes 9:37

9:37 Jesus told him, “You have seen him; he ⁶  is the one speaking with you.” ⁷ 

Yohanes 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ⁸  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ⁹ 

Yohanes 11:10

11:10 But if anyone walks around at night, ¹⁰  he stumbles, ¹¹  because the light is not in him.”

Yohanes 18:13

18:13 They ¹²  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ¹³ 

Yohanes 20:4

20:4 The two were running together, but the other disciple ran faster than Peter ¹⁴  and reached the tomb first. ¹⁵ 

Yohanes 21:13

21:13 Jesus came and took the bread and gave it to them, and did the same with the fish.

Yohanes 21:21

21:21 So when Peter saw him, ¹⁶  he asked Jesus, “Lord, what about him?”

[4:29]  ¹ 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]  ² 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.

[8:34]  ³ tn Grk “Truly, truly, I say to you.”

[8:34]  ⁴ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ⁵ tn See the note on the word “slaves” in 4:51.

[9:37]  ⁶ tn Grk “that one.”

[9:37]  ⁷ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[11:2]  ⁸ tn Or “perfume,” “ointment.”

[11:2]  ⁹ 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.

[11:10]  ¹⁰ tn Grk “in the night.”

[11:10]  ¹¹ tn Or “he trips.”

[18:13]  ¹² tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ¹³ sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.

[20:4]  ¹⁴ sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.

[20:4]  ¹⁵ tn Grk “and came first to the tomb.”

[21:21]  ¹⁶ tn Grk “saw this one.”