Yohanes 1:16

1:16 For we have all received from his fullness one gracious gift after another. ¹ 

Yohanes 9:14

9:14 (Now the day on which Jesus made the mud ²  and caused him to see ³  was a Sabbath.) ⁴ 

Yohanes 7:23

7:23 But if a male child ⁵  is circumcised ⁶  on the Sabbath so that the law of Moses is not broken, ⁷  why are you angry with me because I made a man completely well ⁸  on the Sabbath?

Yohanes 8:7

8:7 When they persisted in asking him, he stood up straight ⁹  and replied, ¹⁰  “Whoever among you is guiltless ¹¹  may be the first to throw a stone at her.”

Yohanes 19:31

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ¹²  (for that Sabbath was an especially important one), ¹³  the Jewish leaders ¹⁴  asked Pilate to have the victims’ legs ¹⁵  broken ¹⁶  and the bodies taken down. ¹⁷ 

Yohanes 5:9

5:9 Immediately the man was healed, ¹⁸  and he picked up his mat ¹⁹  and started walking. (Now that day was a Sabbath.) ²⁰ 

Yohanes 5:16-17

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ²¹  on the Sabbath, the Jewish leaders ²²  began persecuting ²³  him. 5:17 So he ²⁴  told ²⁵  them, “My Father is working until now, and I too am working.” ²⁶ 

Yohanes 11:6

11:6 So when he heard that Lazarus ²⁷  was sick, he remained in the place where he was for two more days.

Yohanes 11:13

11:13 (Now Jesus had been talking about ²⁸  his death, but they ²⁹  thought he had been talking about real sleep.) ³⁰ 

Yohanes 5:10

5:10 So the Jewish leaders ³¹  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ³² 

Yohanes 7:22

7:22 However, because Moses gave you the practice of circumcision ³³  (not that it came from Moses, but from the forefathers), you circumcise a male child ³⁴  on the Sabbath.

Yohanes 5:18

5:18 For this reason the Jewish leaders ³⁵  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

Yohanes 9:16

9:16 Then some of the Pharisees began to say, ³⁶  “This man is not from God, because he does not observe ³⁷  the Sabbath.” ³⁸  But others said, “How can a man who is a sinner perform ³⁹  such miraculous signs?” Thus there was a division ⁴⁰  among them.

Yohanes 11:54

11:54 Thus Jesus no longer went ⁴¹  around publicly ⁴²  among the Judeans, ⁴³  but went away from there to the region near the wilderness, to a town called Ephraim, ⁴⁴  and stayed there with his disciples.

[1:16]  ¹ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[9:14]  ² tn Or “clay” (moistened earth of a clay-like consistency).

[9:14]  ³ tn Grk “and opened his eyes” (an idiom referring to restoration of sight).

[9:14]  ⁴ sn This is a parenthetical note by the author.

[7:23]  ⁵ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ⁶ tn Grk “receives circumcision.”

[7:23]  ⁷ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ⁸ tn Or “made an entire man well.”

[8:7]  ⁹ tn Or “he straightened up.”

[8:7]  ¹⁰ tn Grk “and said to them.”

[8:7]  ¹¹ tn Or “sinless.”

[19:31]  ¹² sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ¹³ sn This is a parenthetical note by the author.

[19:31]  ¹⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ¹⁵ tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ¹⁶ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ¹⁷ tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.

[5:9]  ¹⁸ tn Grk “became well.”

[5:9]  ¹⁹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ²⁰ tn Grk “Now it was Sabbath on that day.”

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

[5:16]  ²¹ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ²² tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ²³ tn Or “harassing.”

[5:17]  ²⁴ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

[5:17]  ²⁵ tn Grk “answered.”

[5:17]  ²⁶ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[11:6]  ²⁷ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:13]  ²⁸ tn Or “speaking about.”

[11:13]  ²⁹ tn Grk “these.”

[11:13]  ³⁰ tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.

[11:13]  sn This is a parenthetical note by the author.

[5:10]  ³¹ tn Or “the Jewish authorities”; 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. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ³² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[7:22]  ³³ tn Grk “gave you circumcision.”

[7:22]  ³⁴ tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[5:18]  ³⁵ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[9:16]  ³⁶ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ³⁷ tn Grk “he does not keep.”

[9:16]  ³⁸ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ³⁹ tn Grk “do.”

[9:16]  ⁴⁰ tn Or “So there was discord.”

[11:54]  ⁴¹ tn Grk “walked.”

[11:54]  ⁴² tn Or “openly.”

[11:54]  ⁴³ 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]  ⁴⁴ 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.