John 4:25

4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); ¹  “whenever he ²  comes, he will tell ³  us everything.” ⁴ 

John 7:41

7:41 Others said, “This is the Christ!” ⁵  But still others said, “No, ⁶  for the Christ doesn’t come from Galilee, does he? ⁷ 

John 8:22

8:22 So the Jewish leaders ⁸  began to say, ⁹  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

John 8:48

8:48 The Judeans ¹⁰  replied, ¹¹  “Aren’t we correct in saying ¹²  that you are a Samaritan and are possessed by a demon?” ¹³ 

John 9:17

9:17 So again they asked the man who used to be blind, ¹⁴  “What do you say about him, since he caused you to see?” ¹⁵  “He is a prophet,” the man replied. ¹⁶ 

John 9:19

9:19 They asked the parents, ¹⁷  “Is this your son, whom you say ¹⁸  was born blind? Then how does he now see?”

John 11:39

11:39 Jesus said, “Take away the stone.” ¹⁹  Martha, the sister of the deceased, ²⁰  replied, “Lord, by this time the body will have a bad smell, ²¹  because he has been buried ²²  four days.” ²³ 

John 12:29

12:29 The crowd that stood there and heard the voice ²⁴  said that it had thundered. Others said that an angel had spoken to him. ²⁵ 

John 20:13

20:13 They said ²⁶  to her, “Woman, ²⁷  why are you weeping?” Mary replied, ²⁸  “They have taken my Lord away, and I do not know where they have put him!”

[4:25]  ¹ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  ² tn Grk “that one.”

[4:25]  ³ tn Or “he will announce to us.”

[4:25]  ⁴ tn Grk “all things.”

[7:41]  ⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  ⁶ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ⁷ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[8:22]  ⁹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ¹⁰ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:48]  ¹³ 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]  ¹⁴ tn Grk “answered and said to him.”

[8:48]  ¹⁵ tn Grk “Do we not say rightly.”

[8:48]  ¹⁶ 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.

[9:17]  ¹⁷ tn Grk “the blind man.”

[9:17]  ¹⁸ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ¹⁹ tn Grk “And he said, ‘He is a prophet.’”

[9:19]  ²¹ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ²² tn The Greek pronoun and verb are both plural (both parents are addressed).

[11:39]  ²⁵ tn Or “Remove the stone.”

[11:39]  ²⁶ tn Grk “the sister of the one who had died.”

[11:39]  ²⁷ tn Grk “already he stinks.”

[11:39]  ²⁸ tn Or “been there” (in the tomb – see John 11:17).

[11:39]  ²⁹ 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.

[12:29]  ²⁹ tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ³⁰ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[20:13]  ³³ tn The conjunction καί (kai, “and”) has not been translated here.

[20:13]  ³⁴ 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]  ³⁵ tn Grk “She said to them.”