John 4:3

4:3 he left Judea and set out once more for Galilee. ¹ 

John 7:9

7:9 When he had said this, he remained in Galilee.

John 7:52

7:52 They replied, ²  “You aren’t from Galilee too, are you? ³  Investigate carefully and you will see that no prophet ⁴  comes from Galilee!”

John 4:43

Onward to Galilee

4:43 After the two days he departed from there to Galilee.

John 1:43

The Calling of More Disciples

1:43 On the next day Jesus ⁵  wanted to set out for Galilee. ⁶  He ⁷  found Philip and said ⁸  to him, “Follow me.”

John 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁹  in Galilee. ¹⁰  Jesus’ mother ¹¹  was there,

John 4:54

4:54 Jesus did this as his second miraculous sign ¹²  when he returned from Judea to Galilee.

John 7:41

7:41 Others said, “This is the Christ!” ¹³  But still others said, “No, ¹⁴  for the Christ doesn’t come from Galilee, does he? ¹⁵ 

John 12:21

12:21 So these approached Philip, ¹⁶  who was from Bethsaida in Galilee, and requested, ¹⁷  “Sir, we would like to see Jesus.”

John 6:1

The Feeding of the Five Thousand

6:1 After this ¹⁸  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). ¹⁹ 

John 2:11

2:11 Jesus did this as the first of his miraculous signs, ²⁰  in Cana ²¹  of Galilee. In this way he revealed ²²  his glory, and his disciples believed in him. ²³ 

John 4:46

Healing the Royal Official’s Son

4:46 Now he came again to Cana ²⁴  in Galilee where he had made the water wine. ²⁵  In ²⁶  Capernaum ²⁷  there was a certain royal official ²⁸  whose son was sick.

John 7:1

The Feast of Tabernacles

7:1 After this ²⁹  Jesus traveled throughout Galilee. ³⁰  He ³¹  stayed out of Judea ³²  because the Jewish leaders ³³  wanted ³⁴  to kill him.

John 21:2

21:2 Simon Peter, Thomas ³⁵  (called Didymus), ³⁶  Nathanael ³⁷  (who was from Cana ³⁸  in Galilee), the sons ³⁹  of Zebedee, ⁴⁰  and two other disciples ⁴¹  of his were together.

John 4:47

4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him ⁴²  to come down and heal his son, who was about to die.

John 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ⁴³  at the feast ⁴⁴  (for they themselves had gone to the feast). ⁴⁵ 

John 21:1

Jesus’ Appearance to the Disciples in Galilee

21:1 After this ⁴⁶  Jesus revealed himself again to the disciples by the Sea of Tiberias. ⁴⁷  Now this is how he did so. ⁴⁸ 

[4:3]  ¹ sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[7:52]  ² tn Grk “They answered and said to him.”

[7:52]  ³ 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]  ⁴ 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.

[1:43]  ³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.

[1:43]  ⁴ sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).

[1:43]  ⁵ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:43]  ⁶ tn Grk “and Jesus said.”

[2:1]  ⁴ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁵ 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]  ⁶ tn Grk “in Galilee, and Jesus’ mother.”

[4:54]  ⁵ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.

[7:41]  ⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  ⁷ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  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 “does he?”).

[12:21]  ⁷ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ⁸ tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[6:1]  ⁸ tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  ⁹ sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[2:11]  ⁹ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ¹⁰ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ¹¹ tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ¹² tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[4:46]  ¹⁰ map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  ¹¹ sn See John 2:1-11.

[4:46]  ¹² tn Grk “And in.”

[4:46]  ¹³ sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  ¹⁴ tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[7:1]  ¹¹ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ¹² tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹³ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ¹⁴ tn Grk “he did not want to travel around in Judea.”

[7:1]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ¹⁶ tn Grk “were seeking.”

[21:2]  ¹² tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹³ sn Didymus means “the twin” in Greek.

[21:2]  ¹⁴ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹⁵ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ¹⁶ tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ¹⁷ sn The sons of Zebedee were James and John.

[21:2]  ¹⁸ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[4:47]  ¹³ tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[4:45]  ¹⁴ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  ¹⁵ sn See John 2:23-25.

[4:45]  ¹⁶ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[21:1]  ¹⁵ tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meq’ Jhmera" oktw) between the two postresurrection appearances of Jesus in 20:26.

[21:1]  ¹⁶ sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).

[21:1]  ¹⁷ tn Grk “how he revealed himself.”