Yohanes 4:22

4:22 You people ¹  worship what you do not know. We worship what we know, because salvation is from the Jews. ² 

Yohanes 4:52

4:52 So he asked them the time ³  when his condition began to improve, ⁴  and ⁵  they told him, “Yesterday at one o’clock in the afternoon ⁶  the fever left him.”

Yohanes 6:31

6:31 Our ancestors ⁷  ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” ⁸ 

Yohanes 8:25

8:25 So they said to him, “Who are you?” Jesus replied, ⁹  “What I have told you from the beginning.

Yohanes 10:9

10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ¹⁰  and find pasture. ¹¹ 

Yohanes 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ¹²  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ¹³ 

Yohanes 13:27

13:27 And after Judas ¹⁴  took the piece of bread, Satan entered into him. ¹⁵  Jesus said to him, ¹⁶  “What you are about to do, do quickly.”

Yohanes 14:6

14:6 Jesus replied, ¹⁷  “I am the way, and the truth, and the life. ¹⁸  No one comes to the Father except through me.

Yohanes 20:4

20:4 The two were running together, but the other disciple ran faster than Peter ¹⁹  and reached the tomb first. ²⁰ 

Yohanes 20:29

20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people ²¹  who have not seen and yet have believed.” ²² 

[4:22]  ¹ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  ² tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:52]  ³ tn Grk “the hour.”

[4:52]  ⁴ tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  ⁵ tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  ⁶ tn Grk “at the seventh hour.”

[6:31]  ⁷ tn Or “forefathers”; Grk “fathers.”

[6:31]  ⁸ sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).

[8:25]  ⁹ tn Grk “Jesus said to them.”

[10:9]  ¹⁰ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ¹¹ sn That is, pasture land in contrast to cultivated land.

[11:2]  ¹² tn Or “perfume,” “ointment.”

[11:2]  ¹³ 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.

[13:27]  ¹⁴ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ¹⁵ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ¹⁶ tn Grk “Then Jesus said to him.”

[14:6]  ¹⁷ tn Grk “Jesus said to him.”

[14:6]  ¹⁸ tn Or “I am the way, even the truth and the life.”

[20:4]  ¹⁹ 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]  ²⁰ tn Grk “and came first to the tomb.”

[20:29]  ²¹ tn Grk “are those.”

[20:29]  ²² tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).