Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹  in Galilee. ²  Jesus’ mother ³  was there,

Yohanes 5:9

5:9 Immediately the man was healed, ⁴  and he picked up his mat ⁵  and started walking. (Now that day was a Sabbath.) ⁶ 

Yohanes 6:44

6:44 No one can come to me unless the Father who sent me draws him, ⁷  and I will raise him up at the last day.

Yohanes 6:54

6:54 The one who eats ⁸  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ⁹ 

Yohanes 9:4

9:4 We must perform the deeds ¹⁰  of the one who sent me ¹¹  as long as ¹²  it is daytime. Night is coming when no one can work.

Yohanes 14:20

14:20 You will know at that time ¹³  that I am in my Father and you are in me and I am in you.

Yohanes 16:26

16:26 At that time ¹⁴  you will ask in my name, and I do not say ¹⁵  that I will ask the Father on your behalf.

[2:1]  ¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ² sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ³ tn Grk “in Galilee, and Jesus’ mother.”

[5:9]  ⁴ tn Grk “became well.”

[5:9]  ⁵ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ⁶ tn Grk “Now it was Sabbath on that day.”

[5:9]  sn This is a parenthetical note by the author.

[6:44]  ⁷ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:44]  sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).

[6:54]  ⁸ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  ⁹ sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[9:4]  ¹⁰ tn Grk “We must work the works.”

[9:4]  ¹¹ tn Or “of him who sent me” (God).

[9:4]  ¹² tn Or “while.”

[14:20]  ¹³ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[16:26]  ¹⁴ tn Grk “In that day.”

[16:26]  ¹⁵ tn Grk “I do not say to you.”