Yohanes 2:6

2:6 Now there were six stone water jars there for Jewish ceremonial washing, ¹  each holding twenty or thirty gallons. ² 

Yohanes 7:48

7:48 None of the rulers ³  or the Pharisees have believed in him, have they? ⁴ 

Yohanes 11:1

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. ⁵ 

Yohanes 11:34

11:34 He asked, ⁶  “Where have you laid him?” ⁷  They replied, ⁸  “Lord, come and see.”

Yohanes 12:20

Seekers

12:20 Now some Greeks ⁹  were among those who had gone up to worship at the feast.

Yohanes 13:28

13:28 (Now none of those present at the table ¹⁰  understood ¹¹  why Jesus ¹²  said this to Judas. ¹³ 

Yohanes 13:32

13:32 If God is glorified in him, ¹⁴  God will also glorify him in himself, and he will glorify him right away. ¹⁵ 

Yohanes 20:11

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ¹⁶  Jesus revealed himself again to the disciples by the Sea of Tiberias. ¹⁷  Now this is how he did so. ¹⁸ 

[2:6]  ¹ tn Grk “for the purification of the Jews.”

[2:6]  ² 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.

[7:48]  ³ sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ⁴ 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 the tag is “have they?”).

[11:1]  ⁵ tn Grk “from Bethany, the village of Mary and her sister Martha.”

[11:34]  ⁶ tn Grk “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:34]  ⁷ tn Or “Where have you placed him?”

[11:34]  ⁸ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[12:20]  ⁹ sn These Greeks (῞Ελληνές τινες, {ellhne" tine") who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.

[13:28]  ¹⁰ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ¹¹ tn Or “knew.”

[13:28]  ¹² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ¹³ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ¹⁴ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ¹⁵ tn Or “immediately.”

[21:1]  ¹⁶ 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]  ¹⁷ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ¹⁸ tn Grk “how he revealed himself.”