John 1:4

1:4 In him was life, ¹  and the life was the light of mankind. ² 

John 1:35

1:35 Again the next day John ³  was standing there ⁴  with two of his disciples.

John 2:13

2:13 Now the Jewish feast of Passover ⁵  was near, so Jesus went up to Jerusalem. ⁶ 

John 3:25

3:25 Now a dispute came about between some of John’s disciples and a certain Jew ⁷  concerning ceremonial washing. ⁸ 

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ⁹  there was a Jewish feast, ¹⁰  and Jesus went up to Jerusalem. ¹¹ 

John 5:3

5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.

John 6:3-4

6:3 So Jesus went on up the mountainside ¹²  and sat down there with his disciples. 6:4 (Now the Jewish feast of the Passover ¹³  was near.) ¹⁴ 

John 6:8

6:8 One of Jesus’ disciples, ¹⁵  Andrew, Simon Peter’s brother, said to him,

John 7:2

7:2 Now the Jewish feast of Tabernacles ¹⁶  was near. ¹⁷ 

John 7:13

7:13 However, no one spoke openly about him for fear of the Jewish leaders. ¹⁸ 

John 10:2

10:2 The one who enters by the door is the shepherd of the sheep.

John 10:13

10:13 Because he is a hired hand and is not concerned about the sheep, ¹⁹  he runs away. ²⁰ 

John 11:18

11:18 (Now Bethany was less than two miles ²¹  from Jerusalem, 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 12:20

Seekers

12:20 Now some Greeks ²⁴  were among those who had gone up to worship at the feast.

John 12:43

12:43 For they loved praise ²⁵  from men more than praise ²⁶  from God.

John 13:28

13:28 (Now none of those present at the table ²⁷  understood ²⁸  why Jesus ²⁹  said this to Judas. ³⁰ 

John 21:10

21:10 Jesus said, ³¹  “Bring some of the fish you have just now caught.”

[1:4]  ¹ tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  ² tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

[1:35]  ³ sn John refers to John the Baptist.

[1:35]  ⁴ tn “There” is not in the Greek text but is implied by current English idiom.

[2:13]  ⁵ 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]  ⁶ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[3:25]  ⁷ tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiwn)? There is good external support for the plural ᾿Ιουδαίων (Ì⁶⁶ א* Θ Ë^1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger ({Ì⁷⁵ א² A B L Ψ 33 1241 the majority of Byzantine minuscules and others}).

[3:25]  ⁸ tn Or “ceremonial cleansing,” or “purification.”

[5:1]  ⁹ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ¹⁰ 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]  ¹¹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[6:3]  ¹¹ 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).

[6:4]  ¹³ sn Passover. According to John’s sequence of material, considerable time has elapsed since the feast of 5:1. If the feast in 5:1 was Pentecost of a.d. 31, then this feast would be the Passover of a.d. 32, just one year before Jesus’ crucifixion.

[6:4]  ¹⁴ sn This is a parenthetical note by the author.

[6:8]  ¹⁵ tn Grk “one of his disciples.”

[7:2]  ¹⁷ tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.

[7:2]  ¹⁸ sn Since the present verse places these incidents at the feast of Tabernacles (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1-47), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.

[7:13]  ¹⁹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.

[10:13]  ²¹ tn Grk “does not have a care for the sheep.”

[10:13]  ²² tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[11:18]  ²³ tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[11:18]  ²⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:11]  ²⁵ 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.

[12:20]  ²⁷ sn These Greeks (῞Ελληνές τινες, {ellhne" tine") who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.

[12:43]  ²⁹ tn Grk “the glory.”

[12:43]  ³⁰ tn Grk “the glory.”

[13:28]  ³¹ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ³² tn Or “knew.”

[13:28]  ³³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ³⁴ tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[21:10]  ³³ tn Grk “said to them.”