Yohanes 7:28

7:28 Then Jesus, while teaching in the temple courts, ¹  cried out, ²  “You both know me and know where I come from! ³  And I have not come on my own initiative, ⁴  but the one who sent me ⁵  is true. You do not know him, ⁶ 

Yohanes 8:4

8:4 and said to Jesus, ⁷  “Teacher, this woman was caught in the very act of adultery.

Yohanes 7:14

Teaching in the Temple

7:14 When the feast was half over, Jesus went up to the temple courts ⁸  and began to teach. ⁹ 

Yohanes 19:18

19:18 There they ¹⁰  crucified ¹¹  him along with two others, ¹²  one on each side, with Jesus in the middle.

Yohanes 8:3

8:3 The experts in the law ¹³  and the Pharisees ¹⁴  brought a woman who had been caught committing adultery. They made her stand in front of them

Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ¹⁵  and Thomas was with them. Although the doors were locked, ¹⁶  Jesus came and stood among them and said, “Peace be with you!”

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ¹⁷  and locked the doors ¹⁸  of the place ¹⁹  because they were afraid of the Jewish leaders. ²⁰  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 19:14

19:14 (Now it was the day of preparation ²¹  for the Passover, about noon. ²² ) ²³  Pilate ²⁴  said to the Jewish leaders, ²⁵  “Look, here is your king!”

Yohanes 4:51

4:51 While he was on his way down, ²⁶  his slaves ²⁷  met him and told him that his son was going to live.

Yohanes 1:26

1:26 John answered them, ²⁸  “I baptize with water. Among you stands one whom you do not recognize, ²⁹ 

Yohanes 8:9

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ³⁰  until Jesus was left alone with the woman standing before him.

Yohanes 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ³¹  the well. It was about noon. ³² 

Yohanes 12:3

12:3 Then Mary took three quarters of a pound ³³  of expensive aromatic oil from pure nard ³⁴  and anointed the feet of Jesus. She ³⁵  then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) ³⁶ 

Yohanes 4:52

4:52 So he asked them the time ³⁷  when his condition began to improve, ³⁸  and ³⁹  they told him, “Yesterday at one o’clock in the afternoon ⁴⁰  the fever left him.”

Yohanes 15:24

15:24 If I had not performed ⁴¹  among them the miraculous deeds ⁴²  that no one else did, they would not be guilty of sin. ⁴³  But now they have seen the deeds ⁴⁴  and have hated both me and my Father. ⁴⁵ 

Yohanes 8:59

8:59 Then they picked up ⁴⁶  stones to throw at him, ⁴⁷  but Jesus hid himself and went out from the temple area. ⁴⁸ 

Yohanes 20:11

20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.

Yohanes 1:11

1:11 He came to what was his own, ⁴⁹  but ⁵⁰  his own people ⁵¹  did not receive him. ⁵² 

Yohanes 13:4

13:4 he got up from the meal, removed ⁵³  his outer clothes, ⁵⁴  took a towel and tied it around himself. ⁵⁵ 

Yohanes 13:2

13:2 The evening meal ⁵⁶  was in progress, and the devil had already put into the heart ⁵⁷  of Judas Iscariot, Simon’s son, that he should betray ⁵⁸  Jesus. ⁵⁹ 

Yohanes 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

Yohanes 12:8

12:8 For you will always have the poor with you, but you will not always have me!” ⁶⁰ 

Yohanes 6:21

6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

Yohanes 7:44

7:44 Some of them were wanting to seize him, but no one laid a hand on him. ⁶¹ 

Yohanes 11:46

11:46 But some of them went to the Pharisees ⁶²  and reported to them ⁶³  what Jesus had done.

Yohanes 12:12

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ⁶⁴ 

Yohanes 20:24

The Response of Thomas

20:24 Now Thomas (called Didymus), ⁶⁵  one of the twelve, was not with them when Jesus came.

Yohanes 4:5

4:5 Now he came to a Samaritan town ⁶⁶  called Sychar, ⁶⁷  near the plot of land that Jacob had given to his son Joseph. ⁶⁸ 

Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ⁶⁹  to come down and heal his son, who was about to die.

Yohanes 8:20

8:20 (Jesus ⁷⁰  spoke these words near the offering box ⁷¹  while he was teaching in the temple courts. ⁷²  No one seized him because his time ⁷³  had not yet come.) ⁷⁴ 

Yohanes 9:16

9:16 Then some of the Pharisees began to say, ⁷⁵  “This man is not from God, because he does not observe ⁷⁶  the Sabbath.” ⁷⁷  But others said, “How can a man who is a sinner perform ⁷⁸  such miraculous signs?” Thus there was a division ⁷⁹  among them.

Yohanes 11:54

11:54 Thus Jesus no longer went ⁸⁰  around publicly ⁸¹  among the Judeans, ⁸²  but went away from there to the region near the wilderness, to a town called Ephraim, ⁸³  and stayed there with his disciples.

[7:28]  ¹ tn Grk “the temple.”

[7:28]  ² tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ³ sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.

[7:28]  ⁴ tn Grk “And I have not come from myself.”

[7:28]  ⁵ tn The phrase “the one who sent me” refers to God.

[7:28]  ⁶ tn Grk “the one who sent me is true, whom you do not know.”

[8:4]  ⁷ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[7:14]  ⁸ tn Grk “to the temple.”

[7:14]  ⁹ tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.

[19:18]  ¹⁰ tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.

[19:18]  ¹¹ sn See the note on Crucify in 19:6.

[19:18]  ¹² tn Grk “and with him two others.”

[8:3]  ¹³ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ¹⁴ sn See the note on Pharisees in 1:24.

[20:26]  ¹⁵ tn Grk “were inside”; the word “together” is implied.

[20:26]  ¹⁶ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[20:19]  ¹⁷ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ¹⁸ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ¹⁹ tn Grk “where they were.”

[20:19]  ²⁰ tn Or “the Jewish 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 to the Jewish leaders.

[19:14]  ²¹ sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).

[19:14]  ²² tn Grk “about the sixth hour.”

[19:14]  sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.

[19:14]  ²³ sn This is a parenthetical note by the author.

[19:14]  ²⁴ tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:14]  ²⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[4:51]  ²⁶ sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.

[4:51]  ²⁷ tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[1:26]  ²⁸ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ²⁹ tn Or “know.”

[8:9]  ³⁰ tn Or “beginning from the eldest.”

[4:6]  ³¹ 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]  ³² 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.”

[12:3]  ³³ tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).

[12:3]  ³⁴ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[12:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[12:3]  ³⁵ tn Grk “And she.” 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.

[12:3]  ³⁶ sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).

[4:52]  ³⁷ tn Grk “the hour.”

[4:52]  ³⁸ tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  ³⁹ tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  ⁴⁰ tn Grk “at the seventh hour.”

[15:24]  ⁴¹ tn Or “If I had not done.”

[15:24]  ⁴² tn Grk “the works.”

[15:24]  ⁴³ tn Grk “they would not have sin” (an idiom).

[15:24]  ⁴⁴ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ⁴⁵ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[8:59]  ⁴⁶ tn Grk “they took up.”

[8:59]  ⁴⁷ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ⁴⁸ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[1:11]  ⁴⁹ tn Grk “to his own things.”

[1:11]  ⁵⁰ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ⁵¹ tn “People” is not in the Greek text but is implied.

[1:11]  ⁵² sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[13:4]  ⁵³ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ⁵⁴ tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.

[13:4]  ⁵⁵ tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.

[13:2]  ⁵⁶ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ⁵⁷ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ⁵⁸ tn Or “that he should hand over.”

[13:2]  ⁵⁹ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[12:8]  ⁶⁰ tc A few isolated witnesses omit v. 8 (D sy^s), part of v. 8 (Ì⁷⁵), or vv. 7-8 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D’s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf.

[12:8]  tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[7:44]  ⁶¹ sn Compare John 7:30 regarding the attempt to seize Jesus.

[11:46]  ⁶² sn See the note on Pharisees in 1:24.

[11:46]  ⁶³ tn Grk “told them.”

[12:12]  ⁶⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[20:24]  ⁶⁵ sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.

[4:5]  ⁶⁶ tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  ⁶⁷ sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  ⁶⁸ sn Perhaps referred to in Gen 48:22.

[4:47]  ⁶⁹ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[8:20]  ⁷⁰ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ⁷¹ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ⁷² tn Grk “the temple.”

[8:20]  ⁷³ tn Grk “his hour.”

[8:20]  ⁷⁴ sn This is a parenthetical note by the author.

[9:16]  ⁷⁵ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁷⁶ tn Grk “he does not keep.”

[9:16]  ⁷⁷ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁷⁸ tn Grk “do.”

[9:16]  ⁷⁹ tn Or “So there was discord.”

[11:54]  ⁸⁰ tn Grk “walked.”

[11:54]  ⁸¹ tn Or “openly.”

[11:54]  ⁸² tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ⁸³ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.