Yohanes 6:10

6:10 Jesus said, “Have ¹  the people sit down.” (Now there was a lot of grass in that place.) ²  So the men ³  sat down, about five thousand in number.

Yohanes 6:3

6:3 So Jesus went on up the mountainside ⁴  and sat down there with his disciples.

Yohanes 13:28

13:28 (Now none of those present at the table ⁵  understood ⁶  why Jesus ⁷  said this to Judas. ⁸ 

Yohanes 20:12

20:12 And she saw two angels in white sitting where Jesus’ body had been lying, one at the head and one at the feet.

Yohanes 2:14

2:14 ⁹ He found in the temple courts ¹⁰  those who were selling oxen and sheep and doves, and the money changers sitting at tables. ¹¹ 

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 ¹²  them.

Yohanes 12:14

12:14 Jesus found a young donkey ¹³  and sat on it, just as it is written,

Yohanes 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ¹⁴  the well. It was about noon. ¹⁵ 

Yohanes 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ¹⁶  in the place called “The Stone Pavement” ¹⁷  (Gabbatha in ¹⁸  Aramaic). ¹⁹ 

Yohanes 9:8

9:8 Then the neighbors and the people who had seen him previously ²⁰  as a beggar began saying, ²¹  “Is this not the man ²²  who used to sit and beg?”

Yohanes 11:20

11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. ²³ 

Yohanes 6:11

6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, ²⁴  as much as they wanted.

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ²⁵  there. Martha ²⁶  was serving, and Lazarus was among those present at the table ²⁷  with him.

Yohanes 13:12

13:12 So when Jesus ²⁸  had washed their feet and put his outer clothing back on, he took his place at the table ²⁹  again and said to them, “Do you understand ³⁰  what I have done for you?

Yohanes 21:20

Peter and the Disciple Jesus Loved

21:20 Peter turned around and saw the disciple whom Jesus loved following them. ³¹  (This was the disciple ³²  who had leaned back against Jesus’ ³³  chest at the meal and asked, ³⁴  “Lord, who is the one who is going to betray you?”) ³⁵ 

Yohanes 13:23

13:23 One of his disciples, the one Jesus loved, ³⁶  was at the table ³⁷  to the right of Jesus in a place of honor. ³⁸ 

Yohanes 12:15

12:15 “Do not be afraid, people of Zion; ³⁹  look, your king is coming, seated on a donkey’s colt!” ⁴⁰ 

Yohanes 1:14

1:14 Now ⁴¹  the Word became flesh ⁴²  and took up residence ⁴³  among us. We ⁴⁴  saw his glory – the glory of the one and only, ⁴⁵  full of grace and truth, who came from the Father.

Yohanes 1:48

1:48 Nathanael asked him, “How do you know me?” Jesus replied, ⁴⁶  “Before Philip called you, when you were under the fig tree, ⁴⁷  I saw you.”

Yohanes 1:50

1:50 Jesus said to him, ⁴⁸  “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” ⁴⁹ 

Yohanes 21:12

21:12 “Come, have breakfast,” Jesus said. ⁵⁰  But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord.

Yohanes 13:25

13:25 Then the disciple whom Jesus loved ⁵¹  leaned back against Jesus’ chest and asked him, “Lord, who is it?”

Yohanes 7:25

Questions About Jesus’ Identity

7:25 Then some of the residents of Jerusalem ⁵²  began to say, “Isn’t this the man ⁵³  they are trying ⁵⁴  to kill?

Yohanes 4:5

4:5 Now he came to a Samaritan town ⁵⁵  called Sychar, ⁵⁶  near the plot of land that Jacob had given to his son Joseph. ⁵⁷ 

Yohanes 4:39

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, ⁵⁸  “He told me everything I ever did.”

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

Yohanes 11:51

11:51 (Now he did not say this on his own, ⁵⁹  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ⁶⁰ 

[6:10]  ¹ tn Grk “Make.”

[6:10]  ² sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  ³ 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).

[6:3]  ⁴ sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).

[13:28]  ⁵ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ⁶ tn Or “knew.”

[13:28]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ⁸ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[2:14]  ⁹ sn John 2:14-22. Does John’s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13; Mark 11:15-17; and Luke 19:45-46. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark’s. John’s account differs from Mark’s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word κερματιστῆς (kermatisths) for money changer (the synoptics use κολλυβιστῆς [kollubisths], which John mentions in 2:15), the scattering of the coins (2:15), and the command by Jesus, “Take these things away from here!” The word for overturned in John is ἀναστρεφω (anastrefw), while Matthew and Mark use καταστρεφω (katastrefw; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus’ prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus’ ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus’ ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John’s placing of the event at the opening of Jesus’ ministry is due to his general approach; it was fitting ‘theologically’ for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John’s placing of it at the opening of Jesus’ public ministry, however. For example W. Barclay stated: “John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple” (John [DSBS], 94). But this is not the impression one gets by a reading of John’s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist – and even this is markedly different from the references in the synoptics – nothing else in the first five chapters of John’s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus’ earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus’ actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus’ ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18-22, but that is probably about all, especially if Jesus’ actions met with approval among part of the populace. But later in Jesus’ ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John’s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics’ timing of the event, but to highlight its significance for the course of Jesus’ ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus’ public ministry in which it did occur, that is, within the first year or so of Jesus’ public ministry. The statement of the Jewish authorities recorded by the author (this temple has been under construction for forty-six years) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod’s temple in ca. 19 b.c. (the date varies somewhat in different sources) would be around a.d. 27. This is not conclusive proof, however.

[2:14]  ¹⁰ tn Grk “in the temple.”

[2:14]  sn The merchants (those who were selling) would have been located in the Court of the Gentiles.

[2:14]  ¹¹ tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.

[8:2]  ¹² tn An ingressive sense for the imperfect fits well here following the aorist participle.

[12:14]  ¹³ sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.

[4:6]  ¹⁴ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ¹⁵ tn Grk “the sixth hour.”

[4:6]  sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”

[19:13]  ¹⁶ tn Or “the judge’s seat.”

[19:13]  sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.

[19:13]  ¹⁷ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ¹⁸ tn Grk “in Hebrew.”

[19:13]  sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.

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

[9:8]  ²⁰ tn Or “formerly.”

[9:8]  ²¹ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ²² tn Grk “the one.”

[11:20]  ²³ sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

[6:11]  ²⁴ tn Grk “likewise also (he distributed) from the fish.”

[12:2]  ²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ²⁶ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ²⁷ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[13:12]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ²⁹ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ³⁰ tn Grk “Do you know.”

[21:20]  ³¹ tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[21:20]  ³² tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.

[21:20]  ³³ tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.

[21:20]  ³⁴ tn Grk “and said.”

[21:20]  ³⁵ sn This is a parenthetical note by the author.

[13:23]  ³⁶ sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.

[13:23]  ³⁷ tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.

[13:23]  ³⁸ tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.

[13:23]  sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.

[12:15]  ³⁹ tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[12:15]  ⁴⁰ sn A quotation from Zech 9:9.

[1:14]  ⁴¹ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ⁴² tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ⁴³ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ⁴⁴ tn Grk “and we saw.”

[1:14]  ⁴⁵ tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[1:48]  ⁴⁶ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ⁴⁷ sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[1:50]  ⁴⁸ tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”

[1:50]  ⁴⁹ sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.

[21:12]  ⁵⁰ tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.

[13:25]  ⁵¹ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

[7:25]  ⁵² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:25]  ⁵³ tn Grk “Is it not this one.”

[7:25]  ⁵⁴ tn Grk “seeking.”

[4:5]  ⁵⁵ tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ⁵⁶ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ⁵⁷ sn Perhaps referred to in Gen 48:22.

[4:39]  ⁵⁸ tn Grk “when she testified.”

[11:51]  ⁵⁹ tn Grk “say this from himself.”

[11:51]  ⁶⁰ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).