Yohanes 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ¹  with his mother and brothers ²  and his disciples, and they stayed there a few days.

Yohanes 6:10

6:10 Jesus said, “Have ³  the people sit down.” (Now there was a lot of grass in that place.) ⁴  So the men ⁵  sat down, about five thousand in number.

Yohanes 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ⁶  and came to Capernaum ⁷  looking for Jesus.

Yohanes 7:30

7:30 So then they tried to seize Jesus, ⁸  but no one laid a hand on him, because his time ⁹  had not yet come.

Yohanes 7:45

Lack of Belief

7:45 Then the officers ¹⁰  returned ¹¹  to the chief priests and Pharisees, ¹²  who said to them, “Why didn’t you bring him back with you?” ¹³ 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹⁴  them.

Yohanes 8:41

8:41 You people ¹⁵  are doing the deeds of your father.”

Then ¹⁶  they said to Jesus, ¹⁷  “We were not born as a result of immorality! ¹⁸  We have only one Father, God himself.”

Yohanes 9:18

9:18 Now the Jewish religious leaders ¹⁹  refused to believe ²⁰  that he had really been blind and had gained his sight until at last they summoned ²¹  the parents of the man who had become able to see. ²² 

Yohanes 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ²³  Couldn’t he have done something to keep Lazarus ²⁴  from dying?”

Yohanes 12:13

12:13 So they took branches of palm trees ²⁵  and went out to meet him. They began to shout, ²⁶  “Hosanna! ²⁷  Blessed is the one who comes in the name of the Lord! ²⁸  Blessed is ²⁹  the king of Israel!”

[2:12]  ¹ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ² sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[6:10]  ³ tn Grk “Make.”

[6:10]  ⁴ sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  ⁵ tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).

[6:24]  ⁶ tn Or “embarked in the boats.”

[6:24]  ⁷ map For location see Map1 D2; Map2 C3; Map3 B2.

[7:30]  ⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

[7:30]  ⁹ tn Grk “his hour.”

[7:45]  ¹⁰ tn Or “servants.” The “chief priests and Pharisees” 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. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ¹¹ tn Grk “came.”

[7:45]  ¹² sn See the note on Pharisees in 1:24.

[7:45]  ¹³ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[8:2]  ¹⁴ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:41]  ¹⁵ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ¹⁶ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ¹⁷ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ¹⁸ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[9:18]  ¹⁹ tn Or “the Jewish religious 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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ²⁰ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ²¹ tn Grk “they called.”

[9:18]  ²² tn Or “the man who had gained his sight.”

[11:37]  ²³ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ²⁴ 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.

[12:13]  ²⁵ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ²⁶ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ²⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ²⁸ sn A quotation from Ps 118:25-26.

[12:13]  ²⁹ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).