Yohanes 5:18

5:18 For this reason the Jewish leaders ¹  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

Yohanes 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ²  had come to depart ³  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ⁴ 

Yohanes 3:28

3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ⁵  but rather, ‘I have been sent before him.’

Yohanes 6:42

6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?”

Yohanes 13:3

13:3 Because Jesus ⁶  knew that the Father had handed all things over to him, ⁷  and that he had come from God and was going back to God,

Yohanes 5:19

5:19 So Jesus answered them, ⁸  “I tell you the solemn truth, ⁹  the Son can do nothing on his own initiative, ¹⁰  but only what he sees the Father doing. For whatever the Father ¹¹  does, the Son does likewise. ¹² 

Yohanes 1:11

1:11 He came to what was his own, ¹³  but ¹⁴  his own people ¹⁵  did not receive him. ¹⁶ 

Yohanes 1:39

1:39 Jesus ¹⁷  answered, ¹⁸  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ¹⁹ 

Yohanes 12:2

12:2 So they prepared a dinner for Jesus ²⁰  there. Martha ²¹  was serving, and Lazarus was among those present at the table ²²  with him.

[5:18]  ¹ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[13:1]  ² tn Grk “his hour.”

[13:1]  ³ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ⁴ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[3:28]  ⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:28]  sn See the note on Christ in 1:20.

[13:3]  ⁶ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ⁷ tn Grk “had given all things into his hands.”

[5:19]  ⁸ tn Grk “answered and said to them.”

[5:19]  ⁹ tn Grk “Truly, truly, I say to you.”

[5:19]  ¹⁰ tn Grk “nothing from himself.”

[5:19]  ¹¹ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ¹² sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[1:11]  ¹³ tn Grk “to his own things.”

[1:11]  ¹⁴ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ¹⁵ tn “People” is not in the Greek text but is implied.

[1:11]  ¹⁶ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[1:39]  ¹⁷ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ¹⁸ tn Grk “said to them.”

[1:39]  ¹⁹ tn Grk “about the tenth hour.”

[1:39]  sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:42, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).

[12:2]  ²⁰ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ²¹ 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]  ²² 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.