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 7:20

7:20 The crowd ⁶  answered, “You’re possessed by a demon! ⁷  Who is trying to kill you?” ⁸ 

John 4:18

4:18 for you have had five husbands, and the man you are living with ⁹  now is not your husband. This you said truthfully!”

John 6:68

6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life.

John 8:57

8:57 Then the Judeans ¹⁰  replied, ¹¹  “You are not yet fifty years old! ¹²  Have ¹³  you seen Abraham?”

John 8:48

8:48 The Judeans ¹⁴  replied, ¹⁵  “Aren’t we correct in saying ¹⁶  that you are a Samaritan and are possessed by a demon?” ¹⁷ 

John 16:30

16:30 Now we know that you know everything ¹⁸  and do not need anyone ¹⁹  to ask you anything. ²⁰  Because of this ²¹  we believe that you have come from God.”

John 8:52

8:52 Then ²²  the Judeans ²³  responded, ²⁴  “Now we know you’re possessed by a demon! ²⁵  Both Abraham and the prophets died, and yet ²⁶  you say, ‘If anyone obeys ²⁷  my teaching, ²⁸  he will never experience ²⁹  death.’ ³⁰ 

John 13:8

13:8 Peter said to him, “You will never wash my feet!” ³¹  Jesus replied, ³²  “If I do not wash you, you have no share with me.” ³³ 

[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.

[7:20]  ⁶ tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).

[7:20]  ⁷ tn Grk “You have a demon!”

[7:20]  ⁸ tn Grk “Who is seeking to kill you?”

[4:18]  ¹¹ tn Grk “the one you have.”

[8:57]  ¹⁶ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, 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 have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ¹⁷ tn Grk “said to him.”

[8:57]  ¹⁸ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ¹⁹ tn Grk “And have.”

[8:48]  ²¹ 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]  ²² tn Grk “answered and said to him.”

[8:48]  ²³ tn Grk “Do we not say rightly.”

[8:48]  ²⁴ 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.

[16:30]  ²⁶ tn Grk “all things.”

[16:30]  ²⁷ tn Grk “and have no need of anyone.”

[16:30]  ²⁸ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ²⁹ tn Or “By this.”

[8:52]  ³¹ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ³² tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, 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).

[8:52]  ³³ tn Grk “said to him.”

[8:52]  ³⁴ tn Grk “you have a demon.”

[8:52]  ³⁵ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ³⁶ tn Grk “If anyone keeps.”

[8:52]  ³⁷ tn Grk “my word.”

[8:52]  ³⁸ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ³⁹ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[13:8]  ³⁶ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ³⁷ tn Grk “Jesus answered him.”

[13:8]  ³⁸ tn Or “you have no part in me.”