John 10:22

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ¹  in Jerusalem. ² 

John 11:14

11:14 Then Jesus told them plainly, “Lazarus has died,

John 19:1

Pilate Tries to Release Jesus

19:1 Then Pilate took Jesus and had him flogged severely. ³ 

John 19:16

19:16 Then Pilate ⁴  handed him over ⁵  to them to be crucified.

The Crucifixion

So they took Jesus,

John 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ⁶  himself also went up, not openly but in secret.

John 11:6

11:6 So when he heard that Lazarus ⁷  was sick, he remained in the place where he was for two more days.

John 13:27

13:27 And after Judas ⁸  took the piece of bread, Satan entered into him. ⁹  Jesus said to him, ¹⁰  “What you are about to do, do quickly.”

John 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ¹¹ 

John 8:28

8:28 Then Jesus said, ¹²  “When you lift up the Son of Man, then you will know that I am he, ¹³  and I do nothing on my own initiative, ¹⁴  but I speak just what the Father taught me. ¹⁵ 

John 12:16

12:16 (His disciples did not understand these things when they first happened, ¹⁶  but when Jesus was glorified, ¹⁷  then they remembered that these things were written about him and that these things had happened ¹⁸  to him.) ¹⁹ 

[10:22]  ¹ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

[10:22]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[19:1]  ³ tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”

[19:16]  ⁵ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ⁶ tn Or “delivered him over.”

[7:10]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:6]  ⁹ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[13:27]  ¹¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ¹² tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  ¹³ tn Grk “Then Jesus said to him.”

[20:8]  ¹³ sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.

[8:28]  ¹⁵ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ¹⁶ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ¹⁷ tn Grk “I do nothing from myself.”

[8:28]  ¹⁸ tn Grk “but just as the Father taught me, these things I speak.”

[12:16]  ¹⁷ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ¹⁸ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ¹⁹ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ²⁰ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).