Yohanes 5:15

5:15 The man went away and informed the Jewish leaders ¹  that Jesus was the one who had made him well.

Yohanes 5:9

5:9 Immediately the man was healed, ²  and he picked up his mat ³  and started walking. (Now that day was a Sabbath.) ⁴ 

Yohanes 5:11

5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat ⁵  and walk.’”

Yohanes 11:12

11:12 Then the disciples replied, ⁶  “Lord, if he has fallen asleep, he will recover.”

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 4:52

4:52 So he asked them the time ⁷  when his condition began to improve, ⁸  and ⁹  they told him, “Yesterday at one o’clock in the afternoon ¹⁰  the fever left him.”

Yohanes 5:10

5:10 So the Jewish leaders ¹¹  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ¹² 

Yohanes 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ¹³  to come down and heal his son, who was about to die.

Yohanes 7:23

7:23 But if a male child ¹⁴  is circumcised ¹⁵  on the Sabbath so that the law of Moses is not broken, ¹⁶  why are you angry with me because I made a man completely well ¹⁷  on the Sabbath?

Yohanes 5:14

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, ¹⁸  lest anything worse happen to you.”

Yohanes 5:4

5:4 [[EMPTY]] ¹⁹ 

Yohanes 12:40

12:40 “He has blinded their eyes

and hardened their heart, ²⁰ 

so that they would not see with their eyes

and understand with their heart, ²¹ 

and turn to me, ²²  and I would heal them.” ²³ 

Yohanes 5:6

5:6 When Jesus saw him lying there and when he realized ²⁴  that the man ²⁵  had been disabled a long time already, he said to him, “Do you want to become well?”

Yohanes 4:51

4:51 While he was on his way down, ²⁶  his slaves ²⁷  met him and told him that his son was going to live.

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 4:50

4:50 Jesus told him, “Go home; ²⁸  your son will live.” The man believed the word that Jesus spoke to him, and set off for home. ²⁹ 

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ³⁰  on the Sabbath, the Jewish leaders ³¹  began persecuting ³²  him.

Yohanes 7:21

7:21 Jesus replied, ³³  “I performed one miracle ³⁴  and you are all amazed. ³⁵ 

Yohanes 9:26

9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ³⁶ 

Yohanes 9:32

9:32 Never before ³⁷  has anyone heard of someone causing a man born blind to see. ³⁸ 

Yohanes 9:14

9:14 (Now the day on which Jesus made the mud ³⁹  and caused him to see ⁴⁰  was a Sabbath.) ⁴¹ 

Yohanes 4:53

4:53 Then the father realized that it was the very time ⁴²  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household.

Yohanes 9:30

9:30 The man replied, ⁴³  “This is a remarkable thing, ⁴⁴  that you don’t know where he comes from, and yet he caused me to see! ⁴⁵ 

Yohanes 10:21

10:21 Others said, “These are not the words ⁴⁶  of someone possessed by a demon. A demon cannot cause the blind to see, ⁴⁷  can it?” ⁴⁸ 

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

Yohanes 9:15

9:15 So the Pharisees asked him again how he had gained his sight. ⁴⁹  He replied, ⁵⁰  “He put mud ⁵¹  on my eyes and I washed, and now ⁵²  I am able to see.”

Yohanes 9:17

9:17 So again they asked the man who used to be blind, ⁵³  “What do you say about him, since he caused you to see?” ⁵⁴  “He is a prophet,” the man replied. ⁵⁵ 

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. ⁵⁶  Ask him, he is a mature adult. ⁵⁷  He will speak for himself.”

Yohanes 11:37

11:37 But some of them said, “This is the man who caused the blind man to see! ⁵⁸  Couldn’t he have done something to keep Lazarus ⁵⁹  from dying?”

Yohanes 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ⁶⁰  in Galilee where he had made the water wine. ⁶¹  In ⁶²  Capernaum ⁶³  there was a certain royal official ⁶⁴  whose son was sick.

[5:15]  ¹ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:9]  ² tn Grk “became well.”

[5:9]  ³ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ⁴ tn Grk “Now it was Sabbath on that day.”

[5:9]  sn This is a parenthetical note by the author.

[5:11]  ⁵ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[11:12]  ⁶ tn Grk “Then the disciples said to him.”

[4:52]  ⁷ tn Grk “the hour.”

[4:52]  ⁸ tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  ⁹ tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  ¹⁰ tn Grk “at the seventh hour.”

[5:10]  ¹¹ 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. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ¹² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[4:47]  ¹³ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[7:23]  ¹⁴ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ¹⁵ tn Grk “receives circumcision.”

[7:23]  ¹⁶ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ¹⁷ tn Or “made an entire man well.”

[5:14]  ¹⁸ tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[5:4]  ¹⁹ tc The majority of later mss (C³ Θ Ψ 078 Ë^1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (A^c D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì^66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA²⁷ in omitting the verse number, a procedure also followed by a number of other modern translations.

[12:40]  ²⁰ tn Or “closed their mind.”

[12:40]  ²¹ tn Or “their mind.”

[12:40]  ²² tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ²³ sn A quotation from Isa 6:10.

[5:6]  ²⁴ tn Or “knew.”

[5:6]  ²⁵ tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[4:51]  ²⁶ 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]  ²⁷ 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.

[4:50]  ²⁸ tn Grk “Go”; the word “home” is not in the Greek text, but is implied.

[4:50]  ²⁹ tn Grk “and left.” The words “for home” are implied by the following verse.

[5:16]  ³⁰ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ³¹ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ³² tn Or “harassing.”

[7:21]  ³³ tn Grk “Jesus answered and said to them.”

[7:21]  ³⁴ tn Grk “I did one deed.”

[7:21]  ³⁵ 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.)

[9:26]  ³⁶ tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:32]  ³⁷ tn Or “Never from the beginning of time,” Grk “From eternity.”

[9:32]  ³⁸ tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).

[9:14]  ³⁹ tn Or “clay” (moistened earth of a clay-like consistency).

[9:14]  ⁴⁰ tn Grk “and opened his eyes” (an idiom referring to restoration of sight).

[9:14]  ⁴¹ sn This is a parenthetical note by the author.

[4:53]  ⁴² tn Grk “at that hour.”

[9:30]  ⁴³ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ⁴⁴ tn Grk “For in this is a remarkable thing.”

[9:30]  ⁴⁵ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[10:21]  ⁴⁶ tn Or “the sayings.”

[10:21]  ⁴⁷ tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

[10:21]  ⁴⁸ 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 “can it?”).

[9:15]  ⁴⁹ tn Or “how he had become able to see.”

[9:15]  sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).

[9:15]  ⁵⁰ tn Grk “And he said to them.”

[9:15]  ⁵¹ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ⁵² tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).

[9:17]  ⁵³ tn Grk “the blind man.”

[9:17]  ⁵⁴ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ⁵⁵ tn Grk “And he said, ‘He is a prophet.’”

[9:17]  sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”

[9:21]  ⁵⁶ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ⁵⁷ tn Or “he is of age.”

[11:37]  ⁵⁸ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ⁵⁹ tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[4:46]  ⁶⁰ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ⁶¹ sn See John 2:1-11.

[4:46]  ⁶² tn Grk “And in.”

[4:46]  ⁶³ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  map For location see Map1 D2; Map2 C3; Map3 B2.

[4:46]  ⁶⁴ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.