John 2:13
Context2:13 Now the Jewish feast of Passover 1 was near, so Jesus went up to Jerusalem. 2
John 3:15
Context3:15 so that everyone who believes in him may have eternal life.” 3
John 4:48
Context4:48 So Jesus said to him, “Unless you people 4 see signs and wonders you will never believe!” 5
John 5:17
Context5:17 So he 6 told 7 them, “My Father is working until now, and I too am working.” 8
John 5:34
Context5:34 (I do not accept 9 human testimony, but I say this so that you may be saved.)
John 5:40
Context5:40 but you are not willing to come to me so that you may have life.
John 6:3
Context6:3 So Jesus went on up the mountainside 10 and sat down there with his disciples.
John 6:28
Context6:28 So then they said to him, “What must we do to accomplish the deeds 11 God requires?” 12
John 6:34
Context6:34 So they said to him, “Sir, 13 give us this bread all the time!”
John 7:6
Context7:6 So Jesus replied, 14 “My time 15 has not yet arrived, 16 but you are ready at any opportunity! 17
John 7:11
Context7:11 So the Jewish leaders 18 were looking for him at the feast, asking, “Where is he?” 19
John 7:16
Context7:16 So Jesus replied, 20 “My teaching is not from me, but from the one who sent me. 21
John 7:43
Context7:43 So there was a division in the crowd 22 because of Jesus. 23
John 8:13
Context8:13 So the Pharisees 24 objected, 25 “You testify about yourself; your testimony is not true!” 26
John 8:36
Context8:36 So if the son 27 sets you free, you will be really free.
John 9:10
Context9:10 So they asked him, 28 “How then were you made to see?” 29
John 11:3
Context11:3 So the sisters sent a message 30 to Jesus, 31 “Lord, look, the one you love is sick.”
John 11:29
Context11:29 So when Mary 32 heard this, she got up quickly and went to him.
John 12:7
Context12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. 33
John 13:13
Context13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, 34 for that is what I am. 35
John 14:29
Context14:29 I have told you now before it happens, so that when it happens you may believe. 36
John 16:1
Context16:1 “I have told you all these things so that you will not fall away. 37
John 17:18
Context17:18 Just as you sent me into the world, so I sent them into the world. 38
John 18:6
Context18:6 So when Jesus 39 said to them, “I am he,” they retreated 40 and fell to the ground. 41
John 18:29
Context18:29 So Pilate came outside to them and said, “What accusation 42 do you bring against this man?” 43
John 19:16
Context19:16 Then Pilate 44 handed him over 45 to them to be crucified.
So they took Jesus,
John 21:21
Context21:21 So when Peter saw him, 46 he asked Jesus, “Lord, what about him?”
1 tn Grk “the Passover of the Jews.” This is first of at least three (and possibly four) Passovers mentioned in John’s Gospel. If it is assumed that the Passovers appear in the Gospel in their chronological order (and following a date of
2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
3 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
sn Some interpreters extend the quotation of Jesus’ words through v. 21.
4 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).
5 tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.
6 tc ‡ Most witnesses (Ì66 A D L Θ Ψ Ë1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì75 א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA27 places the word in brackets, indicating some doubts as to authenticity.
7 tn Grk “answered.”
8 sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca.
9 tn Or “I do not receive.”
10 sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).
11 tn Grk “the works.”
12 tn Grk “What must we do to work the works of God?”
13 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).
14 tn Grk “Then Jesus said to them.”
15 tn Or “my opportunity.”
16 tn Or “is not yet here.”
17 tn Grk “your time is always ready.”
18 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
19 tn Grk “Where is that one?”
20 tn Grk “So Jesus answered and said to them.”
21 tn The phrase “the one who sent me” refers to God.
22 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
23 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
24 sn See the note on Pharisees in 1:24.
25 tn Grk “Then the Pharisees said to him.”
26 sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.
27 tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).
28 tn Grk “So they were saying to him.”
29 tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).
30 tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.
31 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
32 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
33 tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.
34 tn Or “rightly.”
35 tn Grk “and I am these things.”
36 sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.
37 tn Grk “so that you will not be caused to stumble.”
sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century
38 sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.
39 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
40 tn Grk “moved back” (but here a fairly rapid movement is implied).
41 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene; but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
42 tn Or “charge.”
43 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
44 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
45 tn Or “delivered him over.”
46 tn Grk “saw this one.”