John 11:29

11:29 So when Mary ¹  heard this, she got up quickly and went to him.

John 21:14

21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.

John 2:19

2:19 Jesus replied, ²  “Destroy ³  this temple and in three days I will raise it up again.”

John 5:8

5:8 Jesus said to him, “Stand up! Pick up your mat ⁴  and walk.”

John 5:21

5:21 For just as the Father raises the dead and gives them life, ⁵  so also the Son gives life to whomever he wishes. ⁶ 

John 13:4

13:4 he got up from the meal, removed ⁷  his outer clothes, ⁸  took a towel and tied it around himself. ⁹ 

John 2:20

2:20 Then the Jewish leaders ¹⁰  said to him, “This temple has been under construction ¹¹  for forty-six years, ¹²  and are you going to raise it up in three days?”

John 7:52

7:52 They replied, ¹³  “You aren’t from Galilee too, are you? ¹⁴  Investigate carefully and you will see that no prophet ¹⁵  comes from Galilee!”

John 12:1

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ¹⁶  had raised from the dead.

John 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ¹⁷ 

John 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ¹⁸  that I love the Father. ¹⁹  Get up, let us go from here.” ²⁰ 

John 2:22

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ²¹  and the saying ²²  that Jesus had spoken.

John 12:9

12:9 Now a large crowd of Judeans ²³  learned ²⁴  that Jesus ²⁵  was there, and so they came not only because of him ²⁶  but also to see Lazarus whom he had raised from the dead.

[11:29]  ¹ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[2:19]  ² tn Grk “answered and said to them.”

[2:19]  ³ tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”

[5:8]  ³ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[5:21]  ⁴ tn Grk “and makes them live.”

[5:21]  ⁵ tn Grk “the Son makes whomever he wants to live.”

[13:4]  ⁵ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ⁶ tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.

[13:4]  ⁷ tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.

[2:20]  ⁶ tn See the note on this phrase in v. 18.

[2:20]  ⁷ tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.

[2:20]  ⁸ sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.

[7:52]  ⁷ tn Grk “They answered and said to him.”

[7:52]  ⁸ 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 “are you?”).

[7:52]  ⁹ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[12:1]  ⁸ 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.

[12:17]  ⁹ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[14:31]  ¹⁰ tn Or “may learn.”

[14:31]  ¹¹ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ¹² sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[2:22]  ¹¹ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ¹² tn Or “statement”; Grk “word.”

[12:9]  ¹² tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ¹³ tn Grk “knew.”

[12:9]  ¹⁴ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ¹⁵ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.