Discovery BoxJohn 2:23 
Context2:23 Now while Jesus 1 was in Jerusalem 2 at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. 3
John 3:11-12
Context3:11 I tell you the solemn truth, 4 we speak about what we know and testify about what we have seen, but 5 you people 6 do not accept our testimony. 7 3:12 If I have told you people 8 about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 9
John 3:23
Context3:23 John 10 was also baptizing at Aenon near Salim, 11 because water was plentiful there, and people were coming 12 to him 13 and being baptized.
John 5:37
Context5:37 And the Father who sent me has himself testified about me. You people 14 have never heard his voice nor seen his form at any time, 15
John 6:9-10
Context6:9 “Here is a boy who has five barley loaves and two fish, but what good 16 are these for so many people?”
6:10 Jesus said, “Have 17 the people sit down.” (Now there was a lot of grass in that place.) 18 So the men 19 sat down, about five thousand in number.
John 6:13
Context6:13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves 20 left over by the people who had eaten.
John 7:12
Context7:12 There was 21 a lot of grumbling 22 about him among the crowds. 23 Some were saying, “He is a good man,” but others, “He deceives the common people.” 24
John 8:2
Context8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach 25 them.
John 8:54
Context8:54 Jesus replied, 26 “If I glorify myself, my glory is worthless. 27 The one who glorifies me is my Father, about whom you people 28 say, ‘He is our God.’
John 9:8-9
Context9:8 Then the neighbors and the people who had seen him previously 29 as a beggar began saying, 30 “Is this not the man 31 who used to sit and beg?” 9:9 Some people said, 32 “This is the man!” 33 while others said, “No, but he looks like him.” 34 The man himself 35 kept insisting, “I am the one!” 36
John 11:19
Context11:19 so many of the Jewish people of the region 37 had come to Martha and Mary to console them 38 over the loss of their brother.) 39
John 11:33
Context11:33 When Jesus saw her weeping, and the people 40 who had come with her weeping, he was intensely moved 41 in spirit and greatly distressed. 42
John 11:50
Context11:50 You do not realize 43 that it is more to your advantage to have one man 44 die for the people than for the whole nation to perish.” 45
John 11:55
Context11:55 Now the Jewish feast of Passover 46 was near, and many people went up to Jerusalem 47 from the rural areas before the Passover to cleanse themselves ritually. 48
John 18:14
Context18:14 (Now it was Caiaphas who had advised 49 the Jewish leaders 50 that it was to their advantage that one man die for the people.) 51
John 18:35
Context18:35 Pilate answered, “I am not a Jew, am I? 52 Your own people 53 and your chief priests handed you over 54 to me. What have you done?”
John 20:29
Context20:29 Jesus said to him, “Have you believed because you have seen me? Blessed are the people 55 who have not seen and yet have believed.” 56
1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
3 sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.
4 tn Grk “Truly, truly, I say to you.”
5 tn Here καί (kai) has been translated as “but” to show the contrast present in the context.
6 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).
7 sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).
8 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 Nicodemus alone).
9 sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.
10 sn John refers to John the Baptist.
11 tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.
12 tn Or “people were continually coming.”
13 tn The words “to him” are not in the Greek text, but are implied.
14 tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.
15 sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century
16 tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.
17 tn Grk “Make.”
18 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).
19 tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).
20 sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.
21 tn Grk “And there was.”
22 tn Or “complaining.”
23 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
24 tn Or “the crowd.”
25 tn An ingressive sense for the imperfect fits well here following the aorist participle.
26 tn Grk “Jesus answered.”
27 tn Grk “is nothing.”
28 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
29 tn Or “formerly.”
30 tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.
31 tn Grk “the one.”
32 tn Grk “Others were saying.”
33 tn Grk “This is the one.”
34 tn Grk “No, but he is like him.”
35 tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.
36 tn Grk “I am he.”
37 tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.
38 tn Or “to comfort them” or “to offer them sympathy.”
39 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.
sn This is a parenthetical note by the author.
40 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.
41 tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.
42 tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.
43 tn Or “you are not considering.”
44 tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.
45 sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.
46 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.
47 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
48 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
49 tn Or “counseled.”
50 tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.
51 sn This is a parenthetical note by the author.
52 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
53 tn Or “your own nation.”
54 tn Or “delivered you over.”
55 tn Grk “are those.”
56 tn Some translations treat πιστεύσαντες (pisteusante") as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).
