Yohanes 2:3

2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” ¹ 

Yohanes 4:28

4:28 Then the woman left her water jar, went off into the town and said to the people, ² 

Yohanes 4:32

4:32 But he said to them, “I have food to eat that you know nothing about.”

Yohanes 4:51

4:51 While he was on his way down, ³  his slaves ⁴  met him and told him that his son was going to live.

Yohanes 6:8

6:8 One of Jesus’ disciples, ⁵  Andrew, Simon Peter’s brother, said to him,

Yohanes 6:28

6:28 So then they said to him, “What must we do to accomplish the deeds ⁶  God requires?” ⁷ 

Yohanes 6:33

6:33 For the bread of God is the one who ⁸  comes down from heaven and gives life to the world.”

Yohanes 7:6

7:6 So Jesus replied, ⁹  “My time ¹⁰  has not yet arrived, ¹¹  but you are ready at any opportunity! ¹² 

Yohanes 7:21

7:21 Jesus replied, ¹³  “I performed one miracle ¹⁴  and you are all amazed. ¹⁵ 

Yohanes 9:28

9:28 They ¹⁶  heaped insults ¹⁷  on him, saying, ¹⁸  “You are his disciple! ¹⁹  We are disciples of Moses!

Yohanes 11:34

11:34 He asked, ²⁰  “Where have you laid him?” ²¹  They replied, ²²  “Lord, come and see.”

Yohanes 11:46

11:46 But some of them went to the Pharisees ²³  and reported to them ²⁴  what Jesus had done.

Yohanes 12:23

12:23 Jesus replied, ²⁵  “The time ²⁶  has come for the Son of Man to be glorified. ²⁷ 

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ²⁸  had performed ²⁹  so many miraculous signs before them, they still refused to believe in him,

Yohanes 13:25

13:25 Then the disciple whom Jesus loved ³⁰  leaned back against Jesus’ chest and asked him, “Lord, who is it?”

Yohanes 18:19

Jesus Questioned by Annas

18:19 While this was happening, ³¹  the high priest questioned Jesus about his disciples and about his teaching. ³² 

Yohanes 19:3

19:3 They ³³  came up to him again and again ³⁴  and said, “Hail, king of the Jews!” ³⁵  And they struck him repeatedly ³⁶  in the face.

Yohanes 20:22

20:22 And after he said this, he breathed on them and said, ³⁷  “Receive the Holy Spirit. ³⁸ 

Yohanes 21:13

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

[2:3]  ¹ tn The word “left” is not in the Greek text but is implied.

[2:3]  sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.

[4:28]  ² tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.

[4:51]  ³ sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.

[4:51]  ⁴ tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[6:8]  ⁵ tn Grk “one of his disciples.”

[6:28]  ⁶ tn Grk “the works.”

[6:28]  ⁷ tn Grk “What must we do to work the works of God?”

[6:33]  ⁸ tn Or “he who.”

[7:6]  ⁹ tn Grk “Then Jesus said to them.”

[7:6]  ¹⁰ tn Or “my opportunity.”

[7:6]  ¹¹ tn Or “is not yet here.”

[7:6]  ¹² tn Grk “your time is always ready.”

[7:21]  ¹³ tn Grk “Jesus answered and said to them.”

[7:21]  ¹⁴ tn Grk “I did one deed.”

[7:21]  ¹⁵ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[9:28]  ¹⁶ tn Grk “And they.” 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.

[9:28]  ¹⁷ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ¹⁸ tn Grk “and said.”

[9:28]  ¹⁹ tn Grk “You are that one’s disciple.”

[11:34]  ²⁰ tn Grk “And he said.” 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.

[11:34]  ²¹ tn Or “Where have you placed him?”

[11:34]  ²² tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[11:46]  ²³ sn See the note on Pharisees in 1:24.

[11:46]  ²⁴ tn Grk “told them.”

[12:23]  ²⁵ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ²⁶ tn Grk “the hour.”

[12:23]  ²⁷ sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.

[12:37]  ²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ²⁹ tn Or “done.”

[13:25]  ³⁰ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

[18:19]  ³¹ tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.

[18:19]  ³² sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.

[19:3]  ³³ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:3]  ³⁴ tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).

[19:3]  ³⁵ tn Or “Long live the King of the Jews!”

[19:3]  sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).

[19:3]  ³⁶ tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).

[20:22]  ³⁷ tn Grk “said to them.”

[20:22]  ³⁸ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)