John 4:11

4:11 “Sir,” ¹  the woman ²  said to him, “you have no bucket and the well ³  is deep; where then do you get this ⁴  living water? ⁵ 

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 ⁶  water.” ⁷ 

John 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.”]] ⁸ 

John 11:27

11:27 She replied, ⁹  “Yes, Lord, I believe ¹⁰  that you are the Christ, ¹¹  the Son of God who comes into the world.” ¹² 

John 11:39

11:39 Jesus said, “Take away the stone.” ¹³  Martha, the sister of the deceased, ¹⁴  replied, “Lord, by this time the body will have a bad smell, ¹⁵  because he has been buried ¹⁶  four days.” ¹⁷ 

John 12:21

12:21 So these approached Philip, ¹⁸  who was from Bethsaida in Galilee, and requested, ¹⁹  “Sir, we would like to see Jesus.”

John 12:38

12:38 so that the word ²⁰  of Isaiah the prophet would be fulfilled. He said, ²¹  “Lord, who has believed our message, and to whom has the arm of the Lord ²²  been revealed?” ²³ 

John 13:36-37

13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, ²⁴  “Where I am going, you cannot follow me now, but you will follow later.” 13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ²⁵ 

John 14:22

14:22 “Lord,” Judas (not Judas Iscariot) ²⁶  said, ²⁷  “what has happened that you are going to reveal ²⁸  yourself to us and not to the world?”

[4:11]  ¹ 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]  ² 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]  ³ tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

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

[4:11]  ⁵ 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]  ⁶ tn Grk “or come here to draw.”

[4:15]  ⁷ tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

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

[11:27]  ¹⁶ tn Grk “She said to him.”

[11:27]  ¹⁷ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ¹⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  ¹⁹ tn Or “the Son of God, the one who comes into the world.”

[11:39]  ²¹ tn Or “Remove the stone.”

[11:39]  ²² tn Grk “the sister of the one who had died.”

[11:39]  ²³ tn Grk “already he stinks.”

[11:39]  ²⁴ tn Or “been there” (in the tomb – see John 11:17).

[11:39]  ²⁵ sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.

[12:21]  ²⁶ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ²⁷ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[12:38]  ³¹ tn Or “message.”

[12:38]  ³² tn Grk “who said.”

[12:38]  ³³ tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ³⁴ sn A quotation from Isa 53:1.

[13:36]  ³⁶ tn Grk “Jesus answered him.”

[13:37]  ⁴¹ tn Or “I will die willingly for you.”

[14:22]  ⁴⁶ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  ⁴⁷ tn Grk “said to him.”

[14:22]  ⁴⁸ tn Or “disclose.”