Yohanes 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ¹  Couldn’t he have done something to keep Lazarus ²  from dying?”

Yohanes 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ³  had raised from the dead.

Yohanes 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ⁴ 

Yohanes 21:19

21:19 (Now Jesus ⁵  said this to indicate clearly by what kind of death Peter ⁶  was going to glorify God.) ⁷  After he said this, Jesus told Peter, ⁸  “Follow me.”

[11:37]  ¹ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ² tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[12:1]  ³ 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.

[12:17]  ⁴ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[21:19]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[21:19]  ⁶ tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.

[21:19]  ⁷ sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).

[21:19]  ⁸ tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.