John 1:11

1:11 He came to what was his own, ¹  but ²  his own people ³  did not receive him. ⁴ 

John 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ⁵ 

John 2:13

2:13 Now the Jewish feast of Passover ⁶  was near, so Jesus went up to Jerusalem. ⁷ 

John 4:3

4:3 he left Judea and set out once more for Galilee. ⁸ 

John 4:8

4:8 (For his disciples had gone off into the town to buy supplies. ⁹ ) ¹⁰ 

John 4:43

Onward to Galilee

4:43 After the two days he departed from there to Galilee.

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ¹¹  there was a Jewish feast, ¹²  and Jesus went up to Jerusalem. ¹³ 

John 6:3

6:3 So Jesus went on up the mountainside ¹⁴  and sat down there with his disciples.

John 7:14

Teaching in the Temple

7:14 When the feast was half over, Jesus went up to the temple courts ¹⁵  and began to teach. ¹⁶ 

John 7:48

7:48 None of the rulers ¹⁷  or the Pharisees have believed in him, have they? ¹⁸ 

John 9:36

9:36 The man ¹⁹  replied, ²⁰  “And who is he, sir, that ²¹  I may believe in him?”

John 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ²² 

John 12:11

12:11 for on account of him many of the Jewish people from Jerusalem ²³  were going away and believing in Jesus.

John 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ²⁴  had performed ²⁵  so many miraculous signs before them, they still refused to believe in him,

John 13:22

13:22 The disciples began to look at one another, worried and perplexed ²⁶  to know which of them he was talking about.

John 19:37

19:37 And again another scripture says, “They will look on the one whom they have pierced.” ²⁷ 

John 20:3

20:3 Then Peter and the other disciple set out to go to the tomb. ²⁸ 

[1:11]  ¹ tn Grk “to his own things.”

[1:11]  ² tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ³ tn “People” is not in the Greek text but is implied.

[1:11]  ⁴ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[2:2]  ⁵ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[2:13]  ⁹ 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 a.d. 33 for the crucifixion), this would be the Passover of the spring of a.d. 30, the first of Jesus’ public ministry. There is a clear reference to another Passover in 6:4, and another still in 11:55, 12:1, 13:1, 18:28, 39, and 19:14. The latter would be the Passover of a.d. 33. There is a possibility that 5:1 also refers to a Passover, in which case it would be the second of Jesus’ public ministry (a.d. 31), while 6:4 would refer to the third (a.d. 32) and the remaining references would refer to the final Passover at the time of the crucifixion. It is entirely possible, however, that the Passovers occurring in the Fourth Gospel are not intended to be understood as listed in chronological sequence. If the material of the Fourth Gospel originally existed in the form of homilies or sermons by the Apostle John on the life and ministry of Jesus, the present arrangement would not have to be in strict chronological order (it does not explicitly claim to be). In this case the Passover mentioned in 2:13, for example, might actually be later in Jesus’ public ministry than it might at first glance appear. This leads, however, to a discussion of an even greater problem in the passage, the relationship of the temple cleansing in John’s Gospel to the similar account in the synoptic gospels.

[2:13]  ¹⁰ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:3]  ¹³ sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[4:8]  ¹⁷ tn Grk “buy food.”

[4:8]  ¹⁸ sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[5:1]  ²¹ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ²² tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ²³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:3]  ²⁵ 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).

[7:14]  ²⁹ tn Grk “to the temple.”

[7:14]  ³⁰ tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.

[7:48]  ³³ sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ³⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).

[9:36]  ³⁷ tn Grk “That one.”

[9:36]  ³⁸ tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ³⁹ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[11:7]  ⁴¹ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[12:11]  ⁴⁵ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:37]  ⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ⁵⁰ tn Or “done.”

[13:22]  ⁵³ tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).

[19:37]  ⁵⁷ sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.

[20:3]  ⁶¹ tn Grk “went out and were coming to the tomb.”