Yohanes 5:2
Konteks5:2 Now there is 1 in Jerusalem by the Sheep Gate 2 a pool called Bethzatha 3 in Aramaic, 4 which has five covered walkways. 5
Yohanes 5:27
Konteks5:27 and he has granted the Son 6 authority to execute judgment, 7 because he is the Son of Man.
Yohanes 8:48
Konteks8:48 The Judeans 8 replied, 9 “Aren’t we correct in saying 10 that you are a Samaritan and are possessed by a demon?” 11
Yohanes 11:1
Konteks11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 12
Yohanes 13:2
Konteks13:2 The evening meal 13 was in progress, and the devil had already put into the heart 14 of Judas Iscariot, Simon’s son, that he should betray 15 Jesus. 16
Yohanes 13:32
Konteks13:32 If God is glorified in him, 17 God will also glorify him in himself, and he will glorify him right away. 18
Yohanes 21:14
Konteks21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.
[5:2] 1 tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.
[5:2] 2 tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.
[5:2] 3 tc Some
[5:2] sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.
[5:2] 5 tn Or “porticoes,” or “colonnades”; Grk “stoas.”
[5:2] sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.
[5:27] 7 tn Grk “authority to judge.”
[8:48] 8 tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.
[8:48] 9 tn Grk “answered and said to him.”
[8:48] 10 tn Grk “Do we not say rightly.”
[8:48] 11 tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.
[11:1] 12 tn Grk “from Bethany, the village of Mary and her sister Martha.”
[13:2] 13 tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”
[13:2] 14 sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
[13:2] 15 tn Or “that he should hand over.”
[13:2] 16 tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.
[13:32] 17 tc A number of early