Yohanes 1:47

1:47 Jesus saw Nathanael coming toward him and exclaimed, ¹  “Look, a true Israelite in whom there is no deceit!” ² 

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ³  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ⁴ 

Yohanes 6:61

6:61 When Jesus was aware ⁵  that his disciples were complaining ⁶  about this, he said to them, “Does this cause you to be offended? ⁷ 

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ⁸  Jesus traveled throughout Galilee. ⁹  He ¹⁰  stayed out of Judea ¹¹  because the Jewish leaders ¹²  wanted ¹³  to kill him.

Yohanes 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ¹⁴  and said to him, “Do you believe in the Son of Man?” ¹⁵ 

Yohanes 11:39

11:39 Jesus said, “Take away the stone.” ¹⁶  Martha, the sister of the deceased, ¹⁷  replied, “Lord, by this time the body will have a bad smell, ¹⁸  because he has been buried ¹⁹  four days.” ²⁰ 

Yohanes 11:56

11:56 Thus they were looking for Jesus, ²¹  and saying to one another as they stood in the temple courts, ²²  “What do you think? That he won’t come to the feast?”

Yohanes 13:29

13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ²³  or to give something to the poor.) ²⁴ 

Yohanes 19:28

Jesus’ Death

19:28 After this Jesus, realizing that by this time ²⁵  everything was completed, ²⁶  said (in order to fulfill the scripture), ²⁷  “I am thirsty!” ²⁸ 

[1:47]  ¹ tn Grk “said about him.”

[1:47]  ² tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[3:22]  ³ tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.

[6:15]  ⁴ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:61]  ⁵ tn Grk “When Jesus knew within himself.”

[6:61]  ⁶ tn Or “were grumbling.”

[6:61]  ⁷ tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:61]  sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.

[7:1]  ⁸ 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]  ⁹ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹⁰ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ¹¹ tn Grk “he did not want to travel around in Judea.”

[7:1]  ¹² 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]  ¹³ tn Grk “were seeking.”

[9:35]  ¹⁴ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ¹⁵ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[11:39]  ¹⁶ tn Or “Remove the stone.”

[11:39]  ¹⁷ tn Grk “the sister of the one who had died.”

[11:39]  ¹⁸ tn Grk “already he stinks.”

[11:39]  ¹⁹ tn Or “been there” (in the tomb – see John 11:17).

[11:39]  ²⁰ sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.

[11:56]  ²¹ tn Grk “they were seeking Jesus.”

[11:56]  ²² tn Grk “in the temple.”

[13:29]  ²³ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ²⁴ sn This is a parenthetical note by the author.

[19:28]  ²⁵ tn Or “that already.”

[19:28]  ²⁶ tn Or “finished,” “accomplished”; Grk “fulfilled.”

[19:28]  ²⁷ sn A reference to Ps 69:21 or Ps 22:15.

[19:28]  ²⁸ sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).