Discovery BoxJohn 3:32
Context3:32 He testifies about what he has seen and heard, but no one accepts his testimony.
John 5:21
Context5:21 For just as the Father raises the dead and gives them life, 1 so also the Son gives life to whomever he wishes. 2
John 5:26
Context5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,
John 7:27
Context7:27 But we know where this man 3 comes from. 4 Whenever the Christ 5 comes, no one will know where he comes from.” 6
John 8:56
Context8:56 Your father Abraham was overjoyed 7 to see my day, and he saw it and was glad.” 8
John 8:59
Context8:59 Then they picked up 9 stones to throw at him, 10 but Jesus hid himself and went out from the temple area. 11
John 11:6
Context11:6 So when he heard that Lazarus 12 was sick, he remained in the place where he was for two more days.
John 11:20
Context11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 13
John 11:35
Context11:35 Jesus wept. 14
John 12:22
Context12:22 Philip went and told Andrew, and they both 15 went and told Jesus.
John 13:4
Context13:4 he got up from the meal, removed 16 his outer clothes, 17 took a towel and tied it around himself. 18
John 13:24
Context13:24 So Simon Peter 19 gestured to this disciple 20 to ask Jesus 21 who it was he was referring to. 22
John 16:18
Context16:18 So they kept on repeating, 23 “What is the meaning of what he says, 24 ‘In a little while’? 25 We do not understand 26 what he is talking about.” 27
[5:21] 1 tn Grk “and makes them live.”
[5:21] 2 tn Grk “the Son makes whomever he wants to live.”
[7:27] 2 sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.
[7:27] 3 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:27] 4 sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.
[8:56] 1 tn Or “rejoiced greatly.”
[8:56] 2 tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.
[8:59] 1 tn Grk “they took up.”
[8:59] 2 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
[8:59] 3 tc Most later witnesses (A Θc Ë1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several
[11:6] 1 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
[11:20] 1 sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.
[11:35] 1 sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.
[12:22] 1 tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.
[13:4] 1 tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[13:4] 2 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] 3 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.
[13:24] 1 sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).
[13:24] 2 tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.
[13:24] 3 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[13:24] 4 sn That is, who would betray him (v. 21).
[16:18] 1 tn Grk “they kept on saying.”
[16:18] 2 tn Grk “What is this that he says.”
[16:18] 3 tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.
