Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ¹  was in Jerusalem ²  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ³ 

Yohanes 7:32

7:32 The Pharisees ⁴  heard the crowd ⁵  murmuring these things about Jesus, ⁶  so the chief priests and the Pharisees sent officers ⁷  to arrest him. ⁸ 

Yohanes 9:15

9:15 So the Pharisees asked him again how he had gained his sight. ⁹  He replied, ¹⁰  “He put mud ¹¹  on my eyes and I washed, and now ¹²  I am able to see.”

Yohanes 9:39

9:39 Jesus ¹³  said,] ¹⁴  “For judgment I have come into this world, so that those who do not see may gain their sight, ¹⁵  and the ones who see may become blind.”

Yohanes 10:41

10:41 Many ¹⁶  came to him and began to say, “John ¹⁷  performed ¹⁸  no miraculous sign, but everything John said about this man ¹⁹  was true!”

Yohanes 12:21

12:21 So these approached Philip, ²⁰  who was from Bethsaida in Galilee, and requested, ²¹  “Sir, we would like to see Jesus.”

Yohanes 18:9

18:9 He said this ²²  to fulfill the word he had spoken, ²³  “I have not lost a single one of those whom you gave me.” ²⁴ 

[2:23]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ³ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[7:32]  ⁴ sn See the note on Pharisees in 1:24.

[7:32]  ⁵ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ⁷ 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).

[7:32]  ⁸ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[9:15]  ⁹ tn Or “how he had become able to see.”

[9:15]  sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).

[9:15]  ¹⁰ tn Grk “And he said to them.”

[9:15]  ¹¹ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ¹² tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).

[9:39]  ¹³ tn Grk “And Jesus.” 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.

[9:39]  ¹⁴ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ¹⁵ tn Or “that those who do not see may see.”

[10:41]  ¹⁶ tn Grk “And many.” 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.

[10:41]  ¹⁷ sn John refers to John the Baptist.

[10:41]  ¹⁸ tn Grk “did.”

[10:41]  ¹⁹ tn Grk “this one.”

[12:21]  ²⁰ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ²¹ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[18:9]  ²² tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.

[18:9]  ²³ sn This expression is similar to John 6:39 and John 17:12.

[18:9]  ²⁴ tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.

[18:9]  sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.