Yohanes 1:29

1:29 On the next day John ¹  saw Jesus coming toward him and said, “Look, the Lamb of God ²  who takes away the sin of the world!

Yohanes 1:35

1:35 Again the next day John ³  was standing there ⁴  with two of his disciples.

Yohanes 1:43

The Calling of More Disciples

1:43 On the next day Jesus ⁵  wanted to set out for Galilee. ⁶  He ⁷  found Philip and said ⁸  to him, “Follow me.”

Yohanes 2:6

2:6 Now there were six stone water jars there for Jewish ceremonial washing, ⁹  each holding twenty or thirty gallons. ¹⁰ 

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ¹¹  him to stay with them. ¹²  He stayed there two days,

Yohanes 4:43

Onward to Galilee

4:43 After the two days he departed from there to Galilee.

Yohanes 5:5

5:5 Now a man was there who had been disabled for thirty-eight years. ¹³ 

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ¹⁴  had raised from the dead.

Yohanes 12:6

12:6 (Now Judas ¹⁵  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ¹⁶  he used to steal what was put into it.) ¹⁷ 

Yohanes 12:12

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ¹⁸ 

Yohanes 13:26

13:26 Jesus replied, ¹⁹  “It is the one to whom I will give this piece of bread ²⁰  after I have dipped it in the dish.” ²¹  Then he dipped the piece of bread in the dish ²²  and gave it to Judas Iscariot, Simon’s son.

Yohanes 19:14

19:14 (Now it was the day of preparation ²³  for the Passover, about noon. ²⁴ ) ²⁵  Pilate ²⁶  said to the Jewish leaders, ²⁷  “Look, here is your king!”

Yohanes 19:20

19:20 Thus many of the Jewish residents of Jerusalem ²⁸  read this notice, ²⁹  because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, ³⁰  Latin, and Greek.

Yohanes 19:23

19:23 Now when the soldiers crucified ³¹  Jesus, they took his clothes and made four shares, one for each soldier, ³²  and the tunic ³³  remained. (Now the tunic ³⁴  was seamless, woven from top to bottom as a single piece.) ³⁵ 

Yohanes 19:34

19:34 But one of the soldiers pierced ³⁶  his side with a spear, and blood and water ³⁷  flowed out immediately.

Yohanes 19:39

19:39 Nicodemus, the man who had previously come to Jesus ³⁸  at night, ³⁹  accompanied Joseph, ⁴⁰  carrying a mixture of myrrh and aloes ⁴¹  weighing about seventy-five pounds. ⁴² 

Yohanes 20:7

20:7 and the face cloth, ⁴³  which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. ⁴⁴ 

Yohanes 21:6

21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” ⁴⁵  So they threw the net, ⁴⁶  and were not able to pull it in because of the large number of fish.

[1:29]  ¹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ² sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:35]  ³ sn John refers to John the Baptist.

[1:35]  ⁴ tn “There” is not in the Greek text but is implied by current English idiom.

[1:43]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.

[1:43]  ⁶ sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).

[1:43]  ⁷ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:43]  ⁸ tn Grk “and Jesus said.”

[2:6]  ⁹ tn Grk “for the purification of the Jews.”

[2:6]  ¹⁰ tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrhtai). A μετρητῆς (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).

[2:6]  sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.

[4:40]  ¹¹ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ¹² tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[5:5]  ¹³ tn Grk “who had had thirty-eight years in his disability.”

[12:1]  ¹⁴ tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[12:6]  ¹⁵ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ¹⁶ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ¹⁷ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[12:12]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:26]  ¹⁹ tn Grk “Jesus answered.”

[13:26]  ²⁰ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ²¹ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ²² tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[19:14]  ²³ 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]  ²⁴ 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]  ²⁵ sn This is a parenthetical note by the author.

[19:14]  ²⁶ 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]  ²⁷ 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.

[19:20]  ²⁸ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.

[19:20]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:20]  ²⁹ tn Or “this inscription.”

[19:20]  ³⁰ tn Grk “in Hebrew.”

[19:23]  ³¹ sn See the note on Crucify in 19:6.

[19:23]  ³² sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.

[19:23]  ³³ tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.

[19:23]  ³⁴ tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.

[19:23]  ³⁵ sn This is a parenthetical note by the author.

[19:34]  ³⁶ sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.

[19:34]  ³⁷ sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.

[19:39]  ³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[19:39]  ³⁹ sn See John 3:1-21.

[19:39]  ⁴⁰ tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.

[19:39]  ⁴¹ sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.

[19:39]  ⁴² sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.

[20:7]  ⁴³ sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.

[20:7]  ⁴⁴ sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.

[21:6]  ⁴⁵ tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:6]  ⁴⁶ tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.