John 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ¹  in Galilee. ²  Jesus’ mother ³  was there,

John 3:17

3:17 For God did not send his Son into the world to condemn the world, ⁴  but that the world should be saved through him.

John 6:38

6:38 For I have come down from heaven not to do my own will but the will of the one who sent me.

John 7:6

7:6 So Jesus replied, ⁵  “My time ⁶  has not yet arrived, ⁷  but you are ready at any opportunity! ⁸ 

John 8:47

8:47 The one who belongs to ⁹  God listens and responds ¹⁰  to God’s words. You don’t listen and respond, ¹¹  because you don’t belong to God.” ¹² 

John 11:2

11:2 (Now it was Mary who anointed the Lord with perfumed oil ¹³  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ¹⁴ 

John 11:27

11:27 She replied, ¹⁵  “Yes, Lord, I believe ¹⁶  that you are the Christ, ¹⁷  the Son of God who comes into the world.” ¹⁸ 

John 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ¹⁹  summoned Jesus, and asked him, “Are you the king of the Jews?” ²⁰ 

John 19:19

19:19 Pilate also had a notice ²¹  written and fastened to the cross, ²²  which read: ²³  “Jesus the Nazarene, the king of the Jews.”

John 19:27

19:27 He then said to his disciple, “Look, here is your mother!” From that very time ²⁴  the disciple took her into his own home.

John 19:32

19:32 So the soldiers came and broke the legs of the two men who had been crucified ²⁵  with Jesus, ²⁶  first the one and then the other. ²⁷ 

[2:1]  ¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ² sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.

[2:1]  ³ tn Grk “in Galilee, and Jesus’ mother.”

[3:17]  ⁴ sn That is, “to judge the world to be guilty and liable to punishment.”

[7:6]  ⁷ tn Grk “Then Jesus said to them.”

[7:6]  ⁸ tn Or “my opportunity.”

[7:6]  ⁹ tn Or “is not yet here.”

[7:6]  ¹⁰ tn Grk “your time is always ready.”

[8:47]  ¹⁰ tn Grk “who is of.”

[8:47]  ¹¹ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ¹² tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ¹³ tn Grk “you are not of God.”

[11:2]  ¹³ tn Or “perfume,” “ointment.”

[11:2]  ¹⁴ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[11:27]  ¹⁶ tn Grk “She said to him.”

[11:27]  ¹⁷ tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ¹⁸ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  ¹⁹ tn Or “the Son of God, the one who comes into the world.”

[18:33]  ¹⁹ tn Grk “into the praetorium.”

[18:33]  ²⁰ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[19:19]  ²² tn Or “an inscription.”

[19:19]  ²³ tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.

[19:19]  ²⁴ tn Grk “Now it was written.”

[19:27]  ²⁵ tn Grk “from that very hour.”

[19:32]  ²⁸ sn See the note on Crucify in 19:6.

[19:32]  ²⁹ tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.

[19:32]  ³⁰ tn Grk “broke the legs of the first and of the other who had been crucified with him.”