Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ¹  was in Jerusalem ²  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ³ 

Yohanes 8:22

8:22 So the Jewish leaders ⁴  began to say, ⁵  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

Yohanes 9:6

9:6 Having said this, ⁶  he spat on the ground and made some mud ⁷  with the saliva. He ⁸  smeared the mud on the blind man’s ⁹  eyes

Yohanes 11:56

11:56 Thus they were looking for Jesus, ¹⁰  and saying to one another as they stood in the temple courts, ¹¹  “What do you think? That he won’t come to the feast?”

Yohanes 12:12

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ¹² 

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, ¹³  or to give something to the poor.) ¹⁴ 

[2:23]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

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

[2:23]  ³ 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.

[8:22]  ⁴ 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 refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ⁵ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[9:6]  ⁶ tn Grk “said these things.”

[9:6]  ⁷ 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]  ⁸ 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]  ⁹ tn Grk “on his.”

[11:56]  ¹⁰ tn Grk “they were seeking Jesus.”

[11:56]  ¹¹ tn Grk “in the temple.”

[12:12]  ¹² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[13:29]  ¹³ 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]  ¹⁴ sn This is a parenthetical note by the author.