Imamat 14:18

14:18 and the remainder of the olive oil ¹  that is in his hand the priest is to put on the head of the one being cleansed. So the priest is to make atonement for him before the Lord.

Imamat 14:20

14:20 and the priest is to offer ²  the burnt offering and the grain offering on the altar. So the priest is to make atonement for him and he will be clean.

Keluaran 30:15-16

30:15 The rich are not to increase it, ³  and the poor are not to pay less than the half shekel when giving ⁴  the offering of the Lord, to make atonement ⁵  for your lives. 30:16 You are to receive the atonement money ⁶  from the Israelites and give it for the service ⁷  of the tent of meeting. It will be a memorial ⁸  for the Israelites before the Lord, to make atonement ⁹  for your lives.”

Yohanes 17:19

17:19 And I set myself apart ¹⁰  on their behalf, ¹¹  so that they too may be truly set apart. ¹² 

Yohanes 17:1

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹³  to heaven ¹⁴  and said, “Father, the time ¹⁵  has come. Glorify your Son, so that your ¹⁶  Son may glorify you –

Yohanes 2:1-2

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹⁷  in Galilee. ¹⁸  Jesus’ mother ¹⁹  was there, 2:2 and Jesus and his disciples were also invited to the wedding. ²⁰ 

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ²¹  that the man ²²  had been disabled a long time already, he said to him, “Do you want to become well?”

[14:18]  ¹ tn Heb “and the remainder in the oil.”

[14:20]  ² tn Heb “cause to go up.”

[30:15]  ³ tn Or “pay more.”

[30:15]  ⁴ tn The form is לָתֵת (latet), the Qal infinitive construct with the lamed preposition. The infinitive here is explaining the preceding verbs. They are not to increase or diminish the amount “in paying the offering.” The construction approximates a temporal clause.

[30:15]  ⁵ tn This infinitive construct (לְכַפֵּר, lÿkhapper) provides the purpose of the giving the offering – to atone.

[30:16]  ⁶ tn Heb “the silver of the atonements.” The genitive here is the result (as in “sheep of slaughter”) telling what the money will be used for (see R. J. Williams, Hebrew Syntax, 11, §44).

[30:16]  ⁷ sn The idea of “service” is maintenance and care of the sanctuary and its service, meaning the morning and evening sacrifices and the other elements to be used.

[30:16]  ⁸ sn S. R. Driver says this is “to keep Jehovah in continual remembrance of the ransom which had been paid for their lives” (Exodus, 334).

[30:16]  ⁹ tn The infinitive could be taken in a couple of ways here. It could be an epexegetical infinitive: “making atonement.” Or it could be the infinitive expressing result: “so that atonement will be made for your lives.”

[17:19]  ¹⁰ tn Or “I sanctify.”

[17:19]  sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).

[17:19]  ¹¹ tn Or “for their sake.”

[17:19]  ¹² tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[17:1]  ¹³ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹⁴ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹⁵ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ¹⁶ tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[2:1]  ¹⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ¹⁸ 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]  ¹⁹ tn Grk “in Galilee, and Jesus’ mother.”

[2:2]  ²⁰ 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.

[5:6]  ²¹ tn Or “knew.”

[5:6]  ²² tn Grk “he.” The referent (the man) has been specified in the translation for clarity.