John 4:17

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

John 4:21

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

John 8:3

8:3 The experts in the law and the Pharisees brought a woman who had been caught committing adultery. They made her stand in front of them

John 8:7

8:7 When they persisted in asking him, he stood up straight and replied, 10  “Whoever among you is guiltless 11  may be the first to throw a stone at her.”

John 11:1-2

The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 12  11:2 (Now it was Mary who anointed the Lord with perfumed oil 13  and wiped his feet dry with her hair, whose brother Lazarus was sick.) 14 

John 11:25

11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live 15  even if he dies,

John 11:28

11:28 And when she had said this, Martha 16  went and called her sister Mary, saying privately, 17  “The Teacher is here and is asking for you.” 18 

John 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time 19  the disciple took her into his own home.

John 20:13

20:13 They said 20  to her, “Woman, 21  why are you weeping?” Mary replied, 22  “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 23  what 24  Jesus 25  had said to her. 26 


tn Grk “answered and said to him.”

tn Grk “Well have you said.”

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.

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.

tn Grk “an hour.”

tn The verb is plural.

tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

sn See the note on Pharisees in 1:24.

tn Or “he straightened up.”

10 tn Grk “and said to them.”

11 tn Or “sinless.”

12 tn Grk “from Bethany, the village of Mary and her sister Martha.”

13 tn Or “perfume,” “ointment.”

14 sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

15 tn That is, will come to life.

16 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

17 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

18 tn Grk “is calling you.”

19 tn Grk “from that very hour.”

20 tn The conjunction καί (kai, “and”) has not been translated here.

21 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.

22 tn Grk “She said to them.”

23 tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

24 tn Grk “the things.”

25 tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

26 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.