John 2:9

2:9 When ¹  the head steward tasted the water that had been turned to wine, not knowing where it came from ²  (though the servants who had drawn the water knew), he ³  called the bridegroom

John 4:7

4:7 A Samaritan woman ⁴  came to draw water. Jesus said to her, “Give me some water ⁵  to drink.”

John 19:34

19:34 But one of the soldiers pierced ⁶  his side with a spear, and blood and water ⁷  flowed out immediately.

John 4:11

4:11 “Sir,” ⁸  the woman ⁹  said to him, “you have no bucket and the well ¹⁰  is deep; where then do you get this ¹¹  living water? ¹² 

John 4:15

4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw ¹³  water.” ¹⁴ 

John 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ¹⁵ 

John 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ¹⁶  but the water that I will give him will become in him a fountain ¹⁷  of water springing up ¹⁸  to eternal life.”

John 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ¹⁹  in Galilee where he had made the water wine. ²⁰  In ²¹  Capernaum ²²  there was a certain royal official ²³  whose son was sick.

John 5:7

5:7 The sick man answered him, “Sir, ²⁴  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, ²⁵  someone else ²⁶  goes down there ²⁷  before me.”

John 4:10

4:10 Jesus answered ²⁸  her, “If you had known ²⁹  the gift of God and who it is who said to you, ‘Give me some water ³⁰  to drink,’ you would have asked him, and he would have given you living water.” ³¹ 

[2:9]  ¹ tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.

[2:9]  ² tn Grk “and he did not know where it came from.”

[2:9]  ³ tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.

[4:7]  ⁴ tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”

[4:7]  ⁵ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[19:34]  ⁷ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ⁸ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[4:11]  ¹⁰ tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  ¹¹ tc ‡ Two early and important Greek mss along with two versional witnesses (Ì⁷⁵ B sy^s ac²) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì⁷⁵ א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì⁶⁶ א² A C D L W^s Θ Ψ 050 083 086 Ë^1,13 Ï latt sy^c,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA²⁷ has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  ¹² tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  ¹³ tn The anaphoric article has been translated “this.”

[4:11]  ¹⁴ sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:15]  ¹³ tn Grk “or come here to draw.”

[4:15]  ¹⁴ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[13:5]  ¹⁶ tn Grk “with the towel with which he was girded.”

[4:14]  ¹⁹ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ²⁰ tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.

[4:14]  ²¹ tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[4:46]  ²² map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ²³ sn See John 2:1-11.

[4:46]  ²⁴ tn Grk “And in.”

[4:46]  ²⁵ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  ²⁶ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[5:7]  ²⁵ tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  ²⁶ tn Grk “while I am going.”

[5:7]  ²⁷ tn Grk “another.”

[5:7]  ²⁸ tn The word “there” is not in the Greek text but is implied.

[4:10]  ²⁸ tn Grk “answered and said to her.”

[4:10]  ²⁹ tn Or “if you knew.”

[4:10]  ³⁰ tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  ³¹ tn This is a second class conditional sentence in Greek.