Yohanes 1:12

1:12 But to all who have received him – those who believe in his name ¹  – he has given the right to become God’s children

Yohanes 1:22

1:22 Then they said to him, “Who are you? Tell us ²  so that we can give an answer to those who sent us. What do you say about yourself?”

Yohanes 2:5

2:5 His mother told the servants, “Whatever he tells you, do it.” ³ 

Yohanes 2:16

2:16 To those who sold the doves he said, “Take these things away from here! Do not make ⁴  my Father’s house a marketplace!” ⁵ 

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ⁶  was in Jerusalem ⁷  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ⁸ 

Yohanes 4:28

4:28 Then the woman left her water jar, went off into the town and said to the people, ⁹ 

Yohanes 5:2

5:2 Now there is ¹⁰  in Jerusalem by the Sheep Gate ¹¹  a pool called Bethzatha ¹²  in Aramaic, ¹³  which has five covered walkways. ¹⁴ 

Yohanes 5:15

5:15 The man went away and informed the Jewish leaders ¹⁵  that Jesus was the one who had made him well.

Yohanes 5:28

5:28 “Do not be amazed at this, because a time ¹⁶  is coming when all who are in the tombs will hear his voice

Yohanes 5:47

5:47 But if you do not believe what Moses ¹⁷  wrote, how will you believe my words?”

Yohanes 6:11-13

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ¹⁸  as much as they wanted. 6:12 When they were all satisfied, Jesus ¹⁹  said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.” 6:13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves ²⁰  left over by the people who had eaten.

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ²¹  realized that only one small boat ²²  had been there, and that Jesus had not boarded ²³  it with his disciples, but that his disciples had gone away alone.

Yohanes 6:45

6:45 It is written in the prophets, ‘And they will all be taught by God.’ ²⁴  Everyone who hears and learns from the Father ²⁵  comes to me.

Yohanes 6:67

6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” ²⁶ 

Yohanes 7:12

7:12 There was ²⁷  a lot of grumbling ²⁸  about him among the crowds. ²⁹  Some were saying, “He is a good man,” but others, “He deceives the common people.” ³⁰ 

Yohanes 10:19

10:19 Another sharp division took place among the Jewish people ³¹  because of these words.

Yohanes 10:22

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ³²  in Jerusalem. ³³ 

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ³⁴  so that you may come to know ³⁵  and understand that I am in the Father and the Father is in me.”

Yohanes 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ³⁶ 

Yohanes 11:16

11:16 So Thomas (called Didymus ³⁷ ) ³⁸  said to his fellow disciples, “Let us go too, so that we may die with him.” ³⁹ 

Yohanes 11:54

11:54 Thus Jesus no longer went ⁴⁰  around publicly ⁴¹  among the Judeans, ⁴²  but went away from there to the region near the wilderness, to a town called Ephraim, ⁴³  and stayed there with his disciples.

Yohanes 12:40

12:40 “He has blinded their eyes

and hardened their heart, ⁴⁴ 

so that they would not see with their eyes

and understand with their heart, ⁴⁵ 

and turn to me, ⁴⁶  and I would heal them.” ⁴⁷ 

Yohanes 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ⁴⁸  or to give something to the poor.) ⁴⁹ 

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ⁵⁰  and just as I said to the Jewish religious leaders, ⁵¹  ‘Where I am going you cannot come,’ ⁵²  now I tell you the same. ⁵³ 

Yohanes 17:6

Jesus Prays for the Disciples

17:6 “I have revealed ⁵⁴  your name to the men ⁵⁵  you gave me out of the world. They belonged to you, ⁵⁶  and you gave them to me, and they have obeyed ⁵⁷  your word.

Yohanes 18:1

Betrayal and Arrest

18:1 When he had said these things, ⁵⁸  Jesus went out with his disciples across the Kidron Valley. ⁵⁹  There was an orchard ⁶⁰  there, and he and his disciples went into it.

Yohanes 18:14

18:14 (Now it was Caiaphas who had advised ⁶¹  the Jewish leaders ⁶²  that it was to their advantage that one man die for the people.) ⁶³ 

Yohanes 18:36

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ⁶⁴  handed over ⁶⁵  to the Jewish authorities. ⁶⁶  But as it is, ⁶⁷  my kingdom is not from here.”

Yohanes 19:14

19:14 (Now it was the day of preparation ⁶⁸  for the Passover, about noon. ⁶⁹ ) ⁷⁰  Pilate ⁷¹  said to the Jewish leaders, ⁷²  “Look, here is your king!”

Yohanes 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁷³  in strips of linen cloth ⁷⁴  according to Jewish burial customs. ⁷⁵ 

Yohanes 20:12

20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet.

Yohanes 20:18

20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ⁷⁶  what ⁷⁷  Jesus ⁷⁸  had said to her. ⁷⁹ 

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁸⁰  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁸¹  Now this is how he did so. ⁸² 

Yohanes 21:14

21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

[1:12]  ¹ tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

[1:22]  ² tn The words “Tell us” are not in the Greek but are implied.

[2:5]  ³ tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.

[2:16]  ⁴ tn Or (perhaps) “Stop making.”

[2:16]  ⁵ tn Or “a house of merchants” (an allusion to Zech 14:21).

[2:16]  sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.

[2:23]  ⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁸ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[4:28]  ⁹ tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.

[5:2]  ¹⁰ tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  ¹¹ tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  ¹² tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.

[5:2]  ¹³ tn Grk “in Hebrew.”

[5:2]  ¹⁴ tn Or “porticoes,” or “colonnades”; Grk “stoas.”

[5:2]  sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.

[5:15]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:28]  ¹⁶ tn Grk “an hour.”

[5:47]  ¹⁷ tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[6:11]  ¹⁸ tn Grk “likewise also (he distributed) from the fish.”

[6:12]  ¹⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:13]  ²⁰ sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.

[6:22]  ²¹ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ²² tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ²³ tn Grk “entered.”

[6:45]  ²⁴ sn A quotation from Isa 54:13.

[6:45]  ²⁵ tn Or “listens to the Father and learns.”

[6:67]  ²⁶ 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 it is “do you?”).

[7:12]  ²⁷ tn Grk “And there was.”

[7:12]  ²⁸ tn Or “complaining.”

[7:12]  ²⁹ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ³⁰ tn Or “the crowd.”

[10:19]  ³¹ tn Or perhaps “the Jewish religious leaders”; 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 could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

[10:22]  ³² tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

[10:22]  sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c. – when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).

[10:22]  ³³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:38]  ³⁴ tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ³⁵ tn Or “so that you may learn.”

[11:7]  ³⁶ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:16]  ³⁷ sn Didymus means “the twin” in Greek.

[11:16]  ³⁸ sn This is a parenthetical note by the author.

[11:16]  ³⁹ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[11:54]  ⁴⁰ tn Grk “walked.”

[11:54]  ⁴¹ tn Or “openly.”

[11:54]  ⁴² tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ⁴³ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[12:40]  ⁴⁴ tn Or “closed their mind.”

[12:40]  ⁴⁵ tn Or “their mind.”

[12:40]  ⁴⁶ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ⁴⁷ sn A quotation from Isa 6:10.

[13:29]  ⁴⁸ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ⁴⁹ sn This is a parenthetical note by the author.

[13:33]  ⁵⁰ tn Or “You will seek me.”

[13:33]  ⁵¹ tn 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 residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ⁵² sn See John 7:33-34.

[13:33]  ⁵³ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[17:6]  ⁵⁴ tn Or “made known,” “disclosed.”

[17:6]  ⁵⁵ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ⁵⁶ tn Grk “Yours they were.”

[17:6]  ⁵⁷ tn Or “have kept.”

[18:1]  ⁵⁸ sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.

[18:1]  ⁵⁹ tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).

[18:1]  ⁶⁰ tn Or “a garden.”

[18:14]  ⁶¹ tn Or “counseled.”

[18:14]  ⁶² tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.

[18:14]  ⁶³ sn This is a parenthetical note by the author.

[18:36]  ⁶⁴ tn Grk “so that I may not be.”

[18:36]  ⁶⁵ tn Or “delivered over.”

[18:36]  ⁶⁶ tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ⁶⁷ tn Grk “now.”

[19:14]  ⁶⁸ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ⁶⁹ tn Grk “about the sixth hour.”

[19:14]  sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.

[19:14]  ⁷⁰ sn This is a parenthetical note by the author.

[19:14]  ⁷¹ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ⁷² tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:40]  ⁷³ tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ⁷⁴ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ⁷⁵ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[20:18]  ⁷⁶ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ⁷⁷ tn Grk “the things.”

[20:18]  ⁷⁸ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ⁷⁹ 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.

[21:1]  ⁸⁰ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ⁸¹ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁸² tn Grk “how he revealed himself.”