18:1 In those days Israel had no king. And in those days the Danite tribe was looking for a place 2 to settle, because at that time they did not yet have a place to call their own among the tribes of Israel. 3
2:1 The Lord’s angelic messenger 4 went up from Gilgal to Bokim. He said, “I brought you up from Egypt and led you into the land I had solemnly promised to give to your ancestors. 5 I said, ‘I will never break my agreement 6 with you,
12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he 12 had raised from the dead.
6:10 Jesus said, “Have 13 the people sit down.” (Now there was a lot of grass in that place.) 14 So the men 15 sat down, about five thousand in number.
6:1 After this 16 Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 17
1 tn Heb “and went into the midst of the people.”
2 tn Heb “an inheritance.”
3 tn Heb “because there had not fallen to them by that day in the midst of the tribes of Israel an inheritance.”
4 sn See Exod 14:19; 23:20.
5 tn Heb “the land that I had sworn to your fathers.”
6 tn Or “covenant” (also in the following verse).
7 tn Heb “human lives” or “souls.”
8 tn Grk “What will you give to me, and I will betray him to you?”
9 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
10 tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.
11 sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.
12 tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.
13 tn Grk “Make.”
14 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).
15 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).
16 tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.
17 sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.
18 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.
19 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.
20 tc Some
21 tn Grk “in Hebrew.”
22 tn Or “porticoes,” or “colonnades”; Grk “stoas.”