Yohanes 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹  in Galilee. ²  Jesus’ mother ³  was there,

Yohanes 2:7

2:7 Jesus told the servants, ⁴  “Fill the water jars with water.” So they filled them up to the very top.

Yohanes 2:19

2:19 Jesus replied, ⁵  “Destroy ⁶  this temple and in three days I will raise it up again.”

Yohanes 3:10

3:10 Jesus answered, ⁷  “Are you the teacher of Israel and yet you don’t understand these things? ⁸ 

Yohanes 4:17

4:17 The woman replied, ⁹  “I have no husband.” Jesus said to her, “Right you are when you said, ¹⁰  ‘I have no husband,’ ¹¹ 

Yohanes 4:48

4:48 So Jesus said to him, “Unless you people ¹²  see signs and wonders you will never believe!” ¹³ 

Yohanes 5:13

5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

Yohanes 5:17

5:17 So he ¹⁴  told ¹⁵  them, “My Father is working until now, and I too am working.” ¹⁶ 

Yohanes 6:17

6:17 got into a boat, and started to cross the lake ¹⁷  to Capernaum. ¹⁸  (It had already become dark, and Jesus had not yet come to them.) ¹⁹ 

Yohanes 6:29

6:29 Jesus replied, ²⁰  “This is the deed ²¹  God requires ²²  – to believe in the one whom he ²³  sent.”

Yohanes 8:34

8:34 Jesus answered them, “I tell you the solemn truth, ²⁴  everyone who practices ²⁵  sin is a slave ²⁶  of sin.

Yohanes 9:37

9:37 Jesus told him, “You have seen him; he ²⁷  is the one speaking with you.” ²⁸ 

Yohanes 10:6

10:6 Jesus told them this parable, ²⁹  but they ³⁰  did not understand ³¹  what he was saying to them.

Yohanes 11:3

11:3 So the sisters sent a message ³²  to Jesus, ³³  “Lord, look, the one you love is sick.”

Yohanes 11:21

11:21 Martha ³⁴  said to Jesus, “Lord, if you had been here, my brother would not have died.

Yohanes 11:30

11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.)

Yohanes 11:40

11:40 Jesus responded, ³⁵  “Didn’t I tell you that if you believe, you would see the glory of God?”

Yohanes 13:7

13:7 Jesus replied, ³⁶  “You do not understand ³⁷  what I am doing now, but you will understand ³⁸  after these things.”

Yohanes 18:12

Jesus Before Annas

18:12 Then the squad of soldiers ³⁹  with their commanding officer ⁴⁰  and the officers of the Jewish leaders ⁴¹  arrested ⁴²  Jesus and tied him up. ⁴³ 

Yohanes 18:32-34

18:32 (This happened ⁴⁴  to fulfill the word Jesus had spoken when he indicated ⁴⁵  what kind of death he was going to die. ⁴⁶ )

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ⁴⁷  summoned Jesus, and asked him, “Are you the king of the Jews?” ⁴⁸  18:34 Jesus replied, ⁴⁹  “Are you saying this on your own initiative, ⁵⁰  or have others told you about me?”

Yohanes 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁵¹  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁵²  Now this is how he did so. ⁵³ 

Yohanes 21:14

21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

Yohanes 21:21-22

21:21 So when Peter saw him, ⁵⁴  he asked Jesus, “Lord, what about him?” 21:22 Jesus replied, ⁵⁵  “If I want him to live ⁵⁶  until I come back, ⁵⁷  what concern is that of yours? You follow me!”

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

[2:1]  ² 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]  ³ tn Grk “in Galilee, and Jesus’ mother.”

[2:7]  ⁴ tn Grk “them” (it is clear from the context that the servants are addressed).

[2:19]  ⁵ tn Grk “answered and said to them.”

[2:19]  ⁶ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[3:10]  ⁷ tn Grk “Jesus answered and said to him.”

[3:10]  ⁸ sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.

[4:17]  ⁹ tn Grk “answered and said to him.”

[4:17]  ¹⁰ tn Grk “Well have you said.”

[4:17]  ¹¹ tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[4:48]  ¹² tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ¹³ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[5:17]  ¹⁴ tc ‡ Most witnesses (Ì⁶⁶ A D L Θ Ψ Ë^1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì⁷⁵ א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA²⁷ places the word in brackets, indicating some doubts as to authenticity.

[5:17]  ¹⁵ tn Grk “answered.”

[5:17]  ¹⁶ sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[6:17]  ¹⁷ tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  ¹⁸ map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  ¹⁹ sn This is a parenthetical note by the author.

[6:29]  ²⁰ tn Grk “answered and said to them.”

[6:29]  ²¹ tn Grk “the work.”

[6:29]  ²² tn Grk “This is the work of God.”

[6:29]  ²³ tn Grk “that one” (i.e., God).

[8:34]  ²⁴ tn Grk “Truly, truly, I say to you.”

[8:34]  ²⁵ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ²⁶ tn See the note on the word “slaves” in 4:51.

[9:37]  ²⁷ tn Grk “that one.”

[9:37]  ²⁸ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[10:6]  ²⁹ sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

[10:6]  ³⁰ tn Grk “these.”

[10:6]  ³¹ tn Or “comprehend.”

[11:3]  ³² tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ³³ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:21]  ³⁴ tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[11:40]  ³⁵ tn Grk “Jesus said to her.”

[13:7]  ³⁶ tn Grk “answered and said to him.”

[13:7]  ³⁷ tn Grk “You do not know.”

[13:7]  ³⁸ tn Grk “you will know.”

[18:12]  ³⁹ tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).

[18:12]  ⁴⁰ tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (ciliarco") literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.

[18:12]  ⁴¹ 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 leaders, who were named as “chief priests and Pharisees” in John 18:3.

[18:12]  ⁴² tn Or “seized.”

[18:12]  ⁴³ tn Or “bound him.”

[18:32]  ⁴⁴ tn The words “This happened” are not in the Greek text but are implied.

[18:32]  ⁴⁵ tn Or “making clear.”

[18:32]  ⁴⁶ sn A reference to John 12:32.

[18:33]  ⁴⁷ tn Grk “into the praetorium.”

[18:33]  ⁴⁸ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[18:34]  ⁴⁹ tn Grk “Jesus answered.”

[18:34]  ⁵⁰ tn Grk “saying this from yourself.”

[21:1]  ⁵¹ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ⁵² sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ⁵³ tn Grk “how he revealed himself.”

[21:21]  ⁵⁴ tn Grk “saw this one.”

[21:22]  ⁵⁵ tn Grk “Jesus said to him.”

[21:22]  ⁵⁶ tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.

[21:22]  ⁵⁷ tn The word “back” is supplied to clarify the meaning.