Yohanes 2:11-12

2:11 Jesus did this as the first of his miraculous signs, ¹  in Cana ²  of Galilee. In this way he revealed ³  his glory, and his disciples believed in him. ⁴ 

Cleansing the Temple

2:12 After this he went down to Capernaum ⁵  with his mother and brothers ⁶  and his disciples, and they stayed there a few days.

Yohanes 3:22

Further Testimony About Jesus by John the Baptist

3:22 After this, ⁷  Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing.

Yohanes 4:40

4:40 So when the Samaritans came to him, they began asking ⁸  him to stay with them. ⁹  He stayed there two days,

Yohanes 6:5

6:5 Then Jesus, when he looked up ¹⁰  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 6:24

6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats ¹¹  and came to Capernaum ¹²  looking for Jesus.

Yohanes 8:12

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ¹³  “I am the light of the world. ¹⁴  The one who follows me will never ¹⁵  walk in darkness, but will have the light of life.”

Yohanes 8:20

8:20 (Jesus ¹⁶  spoke these words near the offering box ¹⁷  while he was teaching in the temple courts. ¹⁸  No one seized him because his time ¹⁹  had not yet come.) ²⁰ 

Yohanes 8:26

8:26 I have many things to say and to judge ²¹  about you, but the Father ²²  who sent me is truthful, ²³  and the things I have heard from him I speak to the world.” ²⁴ 

Yohanes 9:2

9:2 His disciples asked him, ²⁵  “Rabbi, who committed the sin that caused him to be born blind, this man ²⁶  or his parents?” ²⁷ 

Yohanes 11:8

11:8 The disciples replied, ²⁸  “Rabbi, the Jewish leaders ²⁹  were just now trying ³⁰  to stone you to death! Are ³¹  you going there again?”

Yohanes 18:4

18:4 Then Jesus, because he knew everything that was going to happen to him, ³²  came and asked them, “Who are you looking for?” ³³ 

Yohanes 18:25

Peter’s Second and Third Denials

18:25 Meanwhile Simon Peter was standing in the courtyard ³⁴  warming himself. They said to him, “You aren’t one of his disciples too, are you?” ³⁵  Peter ³⁶  denied it: “I am not!”

Yohanes 20:30

20:30 Now Jesus performed ³⁷  many other miraculous signs in the presence of the ³⁸  disciples, which are not recorded ³⁹  in this book. ⁴⁰ 

[2:11]  ¹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ² map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ³ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁴ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[2:12]  ⁵ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  map For location see Map1 D2; Map2 C3; Map3 B2.

[2:12]  ⁶ sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[3:22]  ⁷ 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.

[4:40]  ⁸ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ⁹ tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[6:5]  ¹⁰ tn Grk “when he lifted up his eyes” (an idiom).

[6:24]  ¹¹ tn Or “embarked in the boats.”

[6:24]  ¹² map For location see Map1 D2; Map2 C3; Map3 B2.

[8:12]  ¹³ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ¹⁴ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ¹⁵ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[8:20]  ¹⁶ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ¹⁷ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ¹⁸ tn Grk “the temple.”

[8:20]  ¹⁹ tn Grk “his hour.”

[8:20]  ²⁰ sn This is a parenthetical note by the author.

[8:26]  ²¹ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ²² tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ²³ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ²⁴ tn Grk “and what things I have heard from him, these things I speak to the world.”

[9:2]  ²⁵ tn Grk “asked him, saying.”

[9:2]  ²⁶ tn Grk “this one.”

[9:2]  ²⁷ tn Grk “in order that he should be born blind.”

[9:2]  sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

[11:8]  ²⁸ tn Grk “The disciples said to him.”

[11:8]  ²⁹ 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. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ³⁰ tn Grk “seeking.”

[11:8]  ³¹ tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[18:4]  ³² tn Grk “knowing all things that were coming upon him.”

[18:4]  ³³ tn Grk “Whom do you seek?”

[18:25]  ³⁴ tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.

[18:25]  ³⁵ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[18:25]  ³⁶ tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.

[20:30]  ³⁷ tn Or “did.”

[20:30]  ³⁸ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ³⁹ tn Grk “are not written.”

[20:30]  ⁴⁰ sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.