Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ¹  in Cana ²  of Galilee. In this way he revealed ³  his glory, and his disciples believed in him. ⁴ 

Yohanes 3:20

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Yohanes 4:9

4:9 So the Samaritan woman said to him, “How can you – a Jew ⁵  – ask me, a Samaritan woman, for water ⁶  to drink?” (For Jews use nothing in common ⁷  with Samaritans.) ⁸ 

Yohanes 6:57

6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes ⁹  me will live because of me.

Yohanes 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ¹⁰ 

[2:11]  ¹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁴ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[4:9]  ⁵ 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]  ⁶ tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  ⁷ 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]  ⁸ sn This is a parenthetical note by the author.

[6:57]  ⁹ tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[8:11]  ¹⁰ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).