Yohanes 2:11-12

2:11 Jesus did this as the first of his miraculous signs, ¹  in Cana ²  of Galilee. In this way he revealed ³  his glory, and his disciples believed in him. ⁴ 

Cleansing the Temple

2:12 After this he went down to Capernaum ⁵  with his mother and brothers ⁶  and his disciples, and they stayed there a few days.

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ⁷  was in Jerusalem ⁸  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ⁹ 

Yohanes 2:25

2:25 He did not need anyone to testify about man, ¹⁰  for he knew what was in man. ¹¹ 

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ¹²  him to stay with them. ¹³  He stayed there two days,

Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ¹⁴  to come down and heal his son, who was about to die.

Yohanes 6:71--7:1

6:71 (Now he said this about Judas son of Simon Iscariot, ¹⁵  for Judas, ¹⁶  one of the twelve, was going to betray him.) ¹⁷ 

The Feast of Tabernacles

7:1 After this ¹⁸  Jesus traveled throughout Galilee. ¹⁹  He ²⁰  stayed out of Judea ²¹  because the Jewish leaders ²²  wanted ²³  to kill him.

Yohanes 8:6-7

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ²⁴  him.) ²⁵  Jesus bent down and wrote on the ground with his finger. ²⁶  8:7 When they persisted in asking him, he stood up straight ²⁷  and replied, ²⁸  “Whoever among you is guiltless ²⁹  may be the first to throw a stone at her.”

Yohanes 9:6

9:6 Having said this, ³⁰  he spat on the ground and made some mud ³¹  with the saliva. He ³²  smeared the mud on the blind man’s ³³  eyes

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ³⁴  had given orders that anyone who knew where Jesus ³⁵  was should report it, so that they could arrest ³⁶  him.) ³⁷ 

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ³⁸  there. Martha ³⁹  was serving, and Lazarus was among those present at the table ⁴⁰  with him.

Yohanes 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ⁴¹ 

Yohanes 13:5

13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ⁴² 

Yohanes 18:5

18:5 They replied, ⁴³  “Jesus the Nazarene.” He told them, “I am he.” (Now Judas, the one who betrayed him, was standing there with them.) ⁴⁴ 

Yohanes 19:2

19:2 The soldiers ⁴⁵  braided ⁴⁶  a crown of thorns ⁴⁷  and put it on his head, and they clothed him in a purple robe. ⁴⁸ 

Yohanes 19:26

19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, ⁴⁹  look, here is your son!”

[2:11]  ¹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁴ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[2:12]  ⁵ 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]  ⁶ 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.

[2:23]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁹ 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.

[2:25]  ¹⁰ tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.

[2:25]  ¹¹ tn See previous note on “man” in this verse.

[4:40]  ¹² tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ¹³ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[4:47]  ¹⁴ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[6:71]  ¹⁵ sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  ¹⁶ tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  ¹⁷ sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.

[7:1]  ¹⁸ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ¹⁹ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ²⁰ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ²¹ tn Grk “he did not want to travel around in Judea.”

[7:1]  ²² 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ²³ tn Grk “were seeking.”

[8:6]  ²⁴ tn Grk “so that they could accuse.”

[8:6]  ²⁵ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ²⁶ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[8:7]  ²⁷ tn Or “he straightened up.”

[8:7]  ²⁸ tn Grk “and said to them.”

[8:7]  ²⁹ tn Or “sinless.”

[9:6]  ³⁰ tn Grk “said these things.”

[9:6]  ³¹ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ³² tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ³³ tn Grk “on his.”

[11:57]  ³⁴ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:57]  ³⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ³⁶ tn Or “could seize.”

[11:57]  ³⁷ sn This is a parenthetical note by the author.

[12:2]  ³⁸ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ³⁹ 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]  ⁴⁰ 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.

[12:17]  ⁴¹ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[13:5]  ⁴² tn Grk “with the towel with which he was girded.”

[18:5]  ⁴³ tn Grk “They answered.”

[18:5]  sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”

[18:5]  ⁴⁴ sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).

[19:2]  ⁴⁵ tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:2]  ⁴⁶ tn Or “wove.”

[19:2]  ⁴⁷ sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).

[19:2]  ⁴⁸ sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.

[19:26]  ⁴⁹ sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.