John 4:43

Onward to Galilee

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

John 2:12

Cleansing the Temple

2:12 After this he went down to Capernaum ¹  with his mother and brothers ²  and his disciples, and they stayed there a few days.

John 2:19

2:19 Jesus replied, ³  “Destroy ⁴  this temple and in three days I will raise it up again.”

John 4:40

4:40 So when the Samaritans came to him, they began asking ⁵  him to stay with them. ⁶  He stayed there two days,

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 11:17

Speaking with Martha and Mary

11:17 When ⁸  Jesus arrived, ⁹  he found that Lazarus ¹⁰  had been in the tomb four days already. ¹¹ 

John 12:1

Jesus’ Anointing

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

John 2:20

2:20 Then the Jewish leaders ¹³  said to him, “This temple has been under construction ¹⁴  for forty-six years, ¹⁵  and are you going to raise it up in three days?”

John 11:39

11:39 Jesus said, “Take away the stone.” ¹⁶  Martha, the sister of the deceased, ¹⁷  replied, “Lord, by this time the body will have a bad smell, ¹⁸  because he has been buried ¹⁹  four days.” ²⁰ 

John 20:26

20:26 Eight days later the disciples were again together in the house, ²¹  and Thomas was with them. Although the doors were locked, ²²  Jesus came and stood among them and said, “Peace be with you!”

John 5:1

Healing a Paralytic at the Pool of Bethesda

5:1 After this ²³  there was a Jewish feast, ²⁴  and Jesus went up to Jerusalem. ²⁵ 

John 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ²⁶ 

John 10:40

10:40 Jesus ²⁷  went back across the Jordan River ²⁸  again to the place where John ²⁹  had been baptizing at an earlier time, ³⁰  and he stayed there.

John 11:8

11:8 The disciples replied, ³¹  “Rabbi, the Jewish leaders ³²  were just now trying ³³  to stone you to death! Are ³⁴  you going there again?”

John 11:55

11:55 Now the Jewish feast of Passover ³⁵  was near, and many people went up to Jerusalem ³⁶  from the rural areas before the Passover to cleanse themselves ritually. ³⁷ 

[2:12]  ¹ sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.

[2:12]  ² sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.

[2:19]  ¹ tn Grk “answered and said to them.”

[2:19]  ² 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.”

[4:40]  ¹ tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  ² tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[11:6]  ¹ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:17]  ¹ tn Grk “Then when.”

[11:17]  ² tn Grk “came.”

[11:17]  ³ tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:17]  ⁴ tn Grk “he had already had four days in the tomb” (an idiom).

[12:1]  ¹ 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.

[2:20]  ¹ tn See the note on this phrase in v. 18.

[2:20]  ² 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]  ³ 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.

[11:39]  ¹ tn Or “Remove the stone.”

[11:39]  ² tn Grk “the sister of the one who had died.”

[11:39]  ³ tn Grk “already he stinks.”

[11:39]  ⁴ tn Or “been there” (in the tomb – see John 11:17).

[11:39]  ⁵ sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.

[20:26]  ¹ tn Grk “were inside”; the word “together” is implied.

[20:26]  ² tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[5:1]  ¹ sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  ² tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë¹ 33 892 1424 pm, but is lacking in {Ì^66,75 A B D T W^s Θ Ë¹³ 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:7]  ¹ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[10:40]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ² tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ³ sn John refers to John the Baptist.

[10:40]  ⁴ tn Grk “formerly.”

[11:8]  ¹ tn Grk “The disciples said to him.”

[11:8]  ² 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 refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ³ tn Grk “seeking.”

[11:8]  ⁴ tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:55]  ¹ tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.

[11:55]  ² map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:55]  ³ tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).