Yohanes 7:50

7:50 Nicodemus, who had gone to Jesus ¹  before and who was one of the rulers, ²  said, ³ 

Yohanes 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ⁴  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ⁵ 

Yohanes 15:24

15:24 If I had not performed ⁶  among them the miraculous deeds ⁷  that no one else did, they would not be guilty of sin. ⁸  But now they have seen the deeds ⁹  and have hated both me and my Father. ¹⁰ 

[7:50]  ¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ² tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ³ tn Grk “said to them.”

[11:2]  ⁴ tn Or “perfume,” “ointment.”

[11:2]  ⁵ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[15:24]  ⁶ tn Or “If I had not done.”

[15:24]  ⁷ tn Grk “the works.”

[15:24]  ⁸ tn Grk “they would not have sin” (an idiom).

[15:24]  ⁹ 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]  ¹⁰ 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.