Yesaya 53:6

53:6 All of us had wandered off like sheep;

each of us had strayed off on his own path,

but the Lord caused the sin of all of us to attack him. ¹ 

Matius 20:28

20:28 just as the Son of Man did not come to be served but to serve, and to give his life as a ransom ²  for many.”

Yohanes 1:29

1:29 On the next day John ³  saw Jesus coming toward him and said, “Look, the Lamb of God ⁴  who takes away the sin of the world!

Yohanes 11:50-52

11:50 You do not realize ⁵  that it is more to your advantage to have one man ⁶  die for the people than for the whole nation to perish.” ⁷  11:51 (Now he did not say this on his own, ⁸  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ⁹  11:52 and not for the Jewish nation ¹⁰  only, ¹¹  but to gather together ¹²  into one the children of God who are scattered.) ¹³ 

Yohanes 11:1

The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. ¹⁴ 

Titus 2:6

2:6 Encourage younger men likewise to be self-controlled, ¹⁵ 

Ibrani 2:9

2:9 but we see Jesus, who was made lower than the angels for a little while, ¹⁶  now crowned with glory and honor because he suffered death, ¹⁷  so that by God’s grace he would experience ¹⁸  death on behalf of everyone.

Ibrani 2:1

Warning Against Drifting Away

2:1 Therefore we must pay closer attention to what we have heard, so that we do not drift away.

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁹  in Galilee. ²⁰  Jesus’ mother ²¹  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ²² 

[53:6]  ¹ tn Elsewhere the Hiphil of פָגַע (paga’) means “to intercede verbally” (Jer 15:11; 36:25) or “to intervene militarily” (Isa 59:16), but neither nuance fits here. Apparently here the Hiphil is the causative of the normal Qal meaning, “encounter, meet, touch.” The Qal sometimes refers to a hostile encounter or attack; when used in this way the object is normally introduced by the preposition -בְּ (bet, see Josh 2:16; Judg 8:21; 15:12, etc.). Here the causative Hiphil has a double object – the Lord makes “sin” attack “him” (note that the object attacked is introduced by the preposition -בְּ. In their sin the group was like sheep who had wandered from God’s path. They were vulnerable to attack; the guilt of their sin was ready to attack and destroy them. But then the servant stepped in and took the full force of the attack.

[20:28]  ² sn The Greek word for ransom (λύτρον, lutron) is found here and in Mark 10:45 and refers to the payment of a price in order to purchase the freedom of a slave. The idea of Jesus as the “ransom” is that he paid the price with his own life by standing in our place as a substitute, enduring the judgment that we deserved for sin.

[1:29]  ³ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ⁴ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[11:50]  ⁵ tn Or “you are not considering.”

[11:50]  ⁶ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ⁷ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[11:51]  ⁸ tn Grk “say this from himself.”

[11:51]  ⁹ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[11:52]  ¹⁰ tn See the note on the word “nation” in the previous verse.

[11:52]  ¹¹ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ¹² tn Grk “that he might gather together.”

[11:52]  ¹³ sn This is a parenthetical note by the author.

[11:1]  ¹⁴ tn Grk “from Bethany, the village of Mary and her sister Martha.”

[2:6]  ¹⁵ tn Or “sensible.”

[2:9]  ¹⁶ tn Or “who was made a little lower than the angels.”

[2:9]  ¹⁷ tn Grk “because of the suffering of death.”

[2:9]  ¹⁸ tn Grk “would taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[2:1]  ¹⁹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ²⁰ sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ²¹ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ²² sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.