Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ¹  that the man ²  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ³ 

Yohanes 6:65

6:65 So Jesus added, ⁴  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” ⁵ 

Yohanes 7:52

7:52 They replied, ⁶  “You aren’t from Galilee too, are you? ⁷  Investigate carefully and you will see that no prophet ⁸  comes from Galilee!”

Yohanes 20:18

20:18 Mary Magdalene came and informed the disciples, “I have seen the Lord!” And she told them ⁹  what ¹⁰  Jesus ¹¹  had said to her. ¹² 

[5:6]  ¹ tn Or “knew.”

[5:6]  ² tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[5:45]  ³ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[6:65]  ⁴ tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  ⁵ tn Grk “unless it has been permitted to him by the Father.”

[7:52]  ⁶ tn Grk “They answered and said to him.”

[7:52]  ⁷ 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 “are you?”).

[7:52]  ⁸ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[20:18]  ⁹ tn The words “she told them” are repeated from the first part of the same verse to improve clarity.

[20:18]  ¹⁰ tn Grk “the things.”

[20:18]  ¹¹ tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.

[20:18]  ¹² tn The first part of Mary’s statement, introduced by ὅτι (Joti), is direct discourse (ἑώρακα τὸν κύριον, Jewraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen auth). This has the effect of heightening the emphasis on the first part of the statement.