Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 6:2

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

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ¹  Jesus traveled throughout Galilee. ²  He ³  stayed out of Judea ⁴  because the Jewish leaders ⁵  wanted ⁶  to kill him.

Yohanes 8:37

8:37 I know that you are Abraham’s descendants. ⁷  But you want ⁸  to kill me, because my teaching ⁹  makes no progress among you. ¹⁰ 

Yohanes 9:21

9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ¹¹  Ask him, he is a mature adult. ¹²  He will speak for himself.”

Yohanes 11:11

11:11 After he said this, he added, ¹³  “Our friend Lazarus has fallen asleep. ¹⁴  But I am going there to awaken him.”

Yohanes 11:15

11:15 and I am glad ¹⁵  for your sake that I was not there, so that you may believe. ¹⁶  But let us go to him.”

Yohanes 11:47

11:47 So the chief priests and the Pharisees ¹⁷  called the council ¹⁸  together and said, “What are we doing? For this man is performing many miraculous signs.

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ¹⁹  there. Martha ²⁰  was serving, and Lazarus was among those present at the table ²¹  with him.

Yohanes 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ²²  But they no longer have any excuse for their sin.

Yohanes 16:26

16:26 At that time ²³  you will ask in my name, and I do not say ²⁴  that I will ask the Father on your behalf.

[7:1]  ¹ 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]  ² tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ³ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ⁴ tn Grk “he did not want to travel around in Judea.”

[7:1]  ⁵ 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]  ⁶ tn Grk “were seeking.”

[8:37]  ⁷ tn Grk “seed” (an idiom).

[8:37]  ⁸ tn Grk “you are seeking.”

[8:37]  ⁹ tn Grk “my word.”

[8:37]  ¹⁰ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[9:21]  ¹¹ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ¹² tn Or “he is of age.”

[11:11]  ¹³ tn Grk “He said these things, and after this he said to them.”

[11:11]  ¹⁴ tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[11:15]  ¹⁵ tn Grk “and I rejoice.”

[11:15]  ¹⁶ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:47]  ¹⁷ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ¹⁸ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[12:2]  ¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ²⁰ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ²¹ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[15:22]  ²² tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[16:26]  ²³ tn Grk “In that day.”

[16:26]  ²⁴ tn Grk “I do not say to you.”