6:22 The next day the crowd that remained on the other side of the lake 1 realized that only one small boat 2 had been there, and that Jesus had not boarded 3 it with his disciples, but that his disciples had gone away alone.
7:28 Then Jesus, while teaching in the temple courts, 4 cried out, 5 “You both know me and know where I come from! 6 And I have not come on my own initiative, 7 but the one who sent me 8 is true. You do not know him, 9
16:19 Jesus could see 18 that they wanted to ask him about these things, 19 so 20 he said to them, “Are you asking 21 each other about this – that I said, ‘In a little while you 22 will not see me; again after a little while, you 23 will see me’?
18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 24 (Now it was very early morning.) 25 They 26 did not go into the governor’s residence 27 so they would not be ceremonially defiled, but could eat the Passover meal.
18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being 28 handed over 29 to the Jewish authorities. 30 But as it is, 31 my kingdom is not from here.” 18:37 Then Pilate said, 32 “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to 33 my voice.”
20:15 Jesus said to her, “Woman, why are you weeping? Who are you looking for?” Because she 34 thought he was the gardener, she said to him, “Sir, if you have carried him away, tell me where you have put him, and I will take him.”
20:19 On the evening of that day, the first day of the week, the disciples had gathered together 35 and locked the doors 36 of the place 37 because they were afraid of the Jewish leaders. 38 Jesus came and stood among them and said to them, “Peace be with you.”
21:7 Then the disciple whom 39 Jesus loved 40 said to Peter, “It is the Lord!” So Simon Peter, when he heard that it was the Lord, tucked in his outer garment (for he had nothing on underneath it), 41 and plunged 42 into the sea.
1 tn Or “sea.” See the note on “lake” in v. 16.
2 tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [Ë13 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì75 א2 A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.
tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.
3 tn Grk “entered.”
4 tn Grk “the temple.”
5 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
6 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
7 tn Grk “And I have not come from myself.”
8 tn The phrase “the one who sent me” refers to God.
9 tn Grk “the one who sent me is true, whom you do not know.”
10 tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).
11 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
12 tn Grk “And she.” 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.
13 sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).
14 tn Grk “Jesus answered.”
15 sn The piece of bread was a broken-off piece of bread (not merely a crumb).
16 tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
17 tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
18 tn Grk “knew.”
sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.
19 tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
20 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
21 tn Grk “inquiring” or “seeking.”
22 tn Grk “A little while, and you.”
23 tn Grk “and again a little while, and you.”
24 tn Grk “to the praetorium.”
sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.
25 sn This is a parenthetical note by the author.
26 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.
27 tn Grk “into the praetorium.”
28 tn Grk “so that I may not be.”
29 tn Or “delivered over.”
30 tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.
31 tn Grk “now.”
32 tn Grk “said to him.”
33 tn Or “obeys”; Grk “hears.”
34 tn Grk “that one” (referring to Mary Magdalene).
35 tn Although the words “had gathered together” are omitted in some of the earliest and best
36 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.
sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.
37 tn Grk “where they were.”
38 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 refers to the Jewish leaders.
39 tn Grk “the disciple, that one whom.”
40 sn On the disciple whom Jesus loved see 13:23-26.
41 tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazwnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off – he had nothing on underneath it and so could not remove it.
sn This is a parenthetical note by the author.
42 tn Grk “threw himself.”
43 tn Grk “went out.”
44 tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).
45 tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.
46 tn The word “back” is supplied to clarify the meaning.