John 4:17

4:17 The woman replied, ¹  “I have no husband.” Jesus said to her, “Right you are when you said, ²  ‘I have no husband,’ ³ 

John 4:21

4:21 Jesus said to her, “Believe me, woman, ⁴  a time ⁵  is coming when you will worship ⁶  the Father neither on this mountain nor in Jerusalem.

John 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁷  even if he dies,

John 11:33

11:33 When Jesus saw her weeping, and the people ⁸  who had come with her weeping, he was intensely moved ⁹  in spirit and greatly distressed. ¹⁰ 

John 17:3

17:3 Now this ¹¹  is eternal life ¹²  – that they know you, the only true God, and Jesus Christ, ¹³  whom you sent.

John 20:13

20:13 They said ¹⁴  to her, “Woman, ¹⁵  why are you weeping?” Mary replied, ¹⁶  “They have taken my Lord away, and I do not know where they have put him!”

John 20:18

20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ¹⁷  what ¹⁸  Jesus ¹⁹  had said to her. ²⁰ 

[4:17]  ¹ tn Grk “answered and said to him.”

[4:17]  ² tn Grk “Well have you said.”

[4:17]  ³ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[4:21]  ⁴ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ⁵ tn Grk “an hour.”

[4:21]  ⁶ tn The verb is plural.

[11:25]  ⁷ tn That is, will come to life.

[11:33]  ¹⁰ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ¹¹ tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ¹² tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[17:3]  ¹³ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ¹⁴ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ¹⁵ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[20:13]  ¹⁶ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ¹⁷ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions. This occurs again in v. 15.

[20:13]  ¹⁸ tn Grk “She said to them.”

[20:18]  ¹⁹ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ²⁰ tn Grk “the things.”

[20:18]  ²¹ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ²² tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.