Yohanes 1:27

1:27 who is coming after me. I am not worthy ¹  to untie the strap ²  of his sandal!”

Yohanes 6:29

6:29 Jesus replied, ³  “This is the deed ⁴  God requires ⁵  – to believe in the one whom he ⁶  sent.”

Yohanes 8:34

8:34 Jesus answered them, “I tell you the solemn truth, ⁷  everyone who practices ⁸  sin is a slave ⁹  of sin.

Yohanes 8:48

8:48 The Judeans ¹⁰  replied, ¹¹  “Aren’t we correct in saying ¹²  that you are a Samaritan and are possessed by a demon?” ¹³ 

Yohanes 9:20

9:20 So his parents replied, ¹⁴  “We know that this is our son and that he was born blind.

Yohanes 13:2

13:2 The evening meal ¹⁵  was in progress, and the devil had already put into the heart ¹⁶  of Judas Iscariot, Simon’s son, that he should betray ¹⁷  Jesus. ¹⁸ 

Yohanes 13:9

13:9 Simon Peter said to him, “Lord, wash ¹⁹  not only my feet, but also my hands and my head!”

Yohanes 14:5

14:5 Thomas said, ²⁰  “Lord, we don’t know where you are going. How can we know the way?”

Yohanes 18:8

18:8 Jesus replied, ²¹  “I told you that I am he. If you are looking for ²²  me, let these men ²³  go.” ²⁴ 

Yohanes 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ²⁵ 

Yohanes 21:9

21:9 When they got out on the beach, ²⁶  they saw a charcoal fire ready ²⁷  with a fish placed on it, and bread.

[1:27]  ¹ tn Grk “of whom I am not worthy.”

[1:27]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:27]  ² tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[6:29]  ³ tn Grk “answered and said to them.”

[6:29]  ⁴ tn Grk “the work.”

[6:29]  ⁵ tn Grk “This is the work of God.”

[6:29]  ⁶ tn Grk “that one” (i.e., God).

[8:34]  ⁷ tn Grk “Truly, truly, I say to you.”

[8:34]  ⁸ 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]  ⁹ tn See the note on the word “slaves” in 4:51.

[8:48]  ¹⁰ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ¹¹ tn Grk “answered and said to him.”

[8:48]  ¹² tn Grk “Do we not say rightly.”

[8:48]  ¹³ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[9:20]  ¹⁴ tn Grk “So his parents answered and said.”

[13:2]  ¹⁵ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹⁶ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ¹⁷ tn Or “that he should hand over.”

[13:2]  ¹⁸ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:9]  ¹⁹ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[14:5]  ²⁰ tn Grk “said to him.”

[18:8]  ²¹ tn Grk “Jesus answered.”

[18:8]  ²² tn Grk “if you are seeking.”

[18:8]  ²³ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.

[18:8]  ²⁴ sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.

[20:8]  ²⁵ sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.

[21:9]  ²⁶ tn The words “on the beach” are not in the Greek text but are implied.

[21:9]  ²⁷ tn Grk “placed,” “laid.”