Discovery BoxJohn 6:22 
Context6:22 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.
John 7:28
Context7:28 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
John 10:18
Context10:18 No one takes it away from me, but I lay it down 10 of my own free will. 11 I have the authority 12 to lay it down, and I have the authority 13 to take it back again. This commandment 14 I received from my Father.”
John 13:26
Context13:26 Jesus replied, 15 “It is the one to whom I will give this piece of bread 16 after I have dipped it in the dish.” 17 Then he dipped the piece of bread in the dish 18 and gave it to Judas Iscariot, Simon’s son.
John 16:17
Context16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, 19 ‘In a little while you 20 will not see me; again after a little while, you 21 will see me,’ and, ‘because I am going to the Father’?” 22
John 19:24
Context19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice 23 to see who will get it.” 24 This took place 25 to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” 26 So the soldiers did these things.
John 19:31
Context19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath 27 (for that Sabbath was an especially important one), 28 the Jewish leaders 29 asked Pilate to have the victims’ legs 30 broken 31 and the bodies taken down. 32
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 “give it up.”
11 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
12 tn Or “I have the right.”
13 tn Or “I have the right.”
14 tn Or “order.”
15 tn Grk “Jesus answered.”
16 sn The piece of bread was a broken-off piece of bread (not merely a crumb).
17 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.
18 tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
19 tn Grk “What is this that he is saying to us.”
20 tn Grk “A little while, and you.”
21 tn Grk “and again a little while, and you.”
22 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
23 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
24 tn Grk “to see whose it will be.”
25 tn The words “This took place” are not in the Greek text but are implied.
26 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.
sn A quotation from Ps 22:18.
27 sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
28 sn This is a parenthetical note by the author.
29 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.
30 tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
31 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
32 tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
