¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

sn See the note on Christ in 1:20.

² sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

³ tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

⁵ tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ Ë^1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì^66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

⁶ tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

⁷ sn An allusion to Lev 20:10 and Deut 22:22-24.

⁸ sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

⁹ tn Or “straightened up.”

¹⁰ 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.

¹¹ tn Grk “Truly, truly, I say to you.”

¹² tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

¹³ tn See the note on the word “slaves” in 4:51.

¹⁴ tn Grk “I do not have a demon.”

¹⁵ tn “Yet” is supplied to show the contrastive element present in the context.

¹⁶ tn Grk “Truly, truly, I say to you.”

¹⁷ tn Grk “before Abraham was.”

¹⁸ sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

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

²⁰ tn The Greek pronoun and verb are both plural (both parents are addressed).

²¹ tn Grk “Truly, truly, I say to you.”

²² tn Or “I am the sheep’s door.”

²³ tn Grk “She said to him.”

²⁴ 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.

²⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

sn See the note on Christ in 1:20.

²⁶ tn Or “the Son of God, the one who comes into the world.”

²⁷ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

²⁸ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

²⁹ tn Grk “do you wash” or “are you washing.”

³⁰ tn Grk “said to him.”

³¹ tn Grk “And whatever you ask in my name, I will do it.”

³² tn Or “may be praised” or “may be honored.”

³³ tn Grk “That one.”

³⁴ tn Or “will honor me.”

³⁵ tn Or “he will take.”

³⁶ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

³⁷ tn Or “will announce it to you.”

³⁸ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

³⁹ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

⁴⁰ tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

⁴¹ tn Grk “Look, these know what I said.”

⁴² tn Grk “They answered and said to him.”

⁴³ tn Grk “this one.”

⁴⁴ tn Or “an evildoer”; Grk “one doing evil.”

⁴⁵ tn Or “would not have delivered him over.”