Yohanes 10:24

10:24 The Jewish leaders ¹  surrounded him and asked, ²  “How long will you keep us in suspense? ³  If you are the Christ, ⁴  tell us plainly.” ⁵ 

Yohanes 11:42

11:42 I knew that you always listen to me, ⁶  but I said this ⁷  for the sake of the crowd standing around here, that they may believe that you sent me.”

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 18:18

18:18 (Now the slaves ¹⁴  and the guards ¹⁵  were standing around a charcoal fire they had made, warming themselves because it was cold. ¹⁶  Peter also was standing with them, warming himself.) ¹⁷ 

Yohanes 6:5

6:5 Then Jesus, when he looked up ¹⁸  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?”

Yohanes 4:35

4:35 Don’t you say, ¹⁹  ‘There are four more months and then comes the harvest?’ I tell you, look up ²⁰  and see that the fields are already white ²¹  for harvest!

Yohanes 5:2

5:2 Now there is ²²  in Jerusalem by the Sheep Gate ²³  a pool called Bethzatha ²⁴  in Aramaic, ²⁵  which has five covered walkways. ²⁶ 

Yohanes 21:13

21:13 Jesus came and took the bread and gave it to them, and did the same with the fish.

Yohanes 6:2

6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.

[10:24]  ¹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ² tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ³ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  sn See the note on Christ in 1:20.

[10:24]  ⁵ tn Or “publicly.”

[11:42]  ⁶ tn Grk “that you always hear me.”

[11:42]  ⁷ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[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.”

[18:18]  ¹⁴ tn See the note on the word “slaves” in 4:51.

[18:18]  ¹⁵ tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.

[18:18]  ¹⁶ tn Grk “because it was cold, and they were warming themselves.”

[18:18]  ¹⁷ sn This is a parenthetical note by the author.

[6:5]  ¹⁸ tn Grk “when he lifted up his eyes” (an idiom).

[4:35]  ¹⁹ tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  ²⁰ tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  ²¹ tn That is, “ripe.”

[5:2]  ²² tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  ²³ tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  ²⁴ tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì^[66],75 B T W^s [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë^1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.

[5:2]  ²⁵ tn Grk “in Hebrew.”

[5:2]  ²⁶ tn Or “porticoes,” or “colonnades”; Grk “stoas.”

[5:2]  sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.