John 4:6

4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside ¹  the well. It was about noon. ² 

John 6:19

6:19 Then, when they had rowed about three or four miles, ³  they caught sight of Jesus walking on the lake, ⁴  approaching the boat, and they were frightened.

John 6:21

6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

John 9:6

9:6 Having said this, ⁵  he spat on the ground and made some mud ⁶  with the saliva. He ⁷  smeared the mud on the blind man’s ⁸  eyes

John 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ⁹  in the place called “The Stone Pavement” ¹⁰  (Gabbatha in ¹¹  Aramaic). ¹² 

John 19:19

19:19 Pilate also had a notice ¹³  written and fastened to the cross, ¹⁴  which read: ¹⁵  “Jesus the Nazarene, the king of the Jews.”

John 20:7

20:7 and the face cloth, ¹⁶  which had been around Jesus’ head, not lying with the strips of linen cloth but rolled up in a place by itself. ¹⁷ 

[4:6]  ¹ tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì⁶⁶ (“on the ground”) may be correct.

[4:6]  ² tn Grk “the sixth hour.”

[6:19]  ³ tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[6:19]  ⁴ tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”

[9:6]  ⁵ tn Grk “said these things.”

[9:6]  ⁶ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ⁷ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ⁸ tn Grk “on his.”

[19:13]  ⁷ tn Or “the judge’s seat.”

[19:13]  ⁸ sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.

[19:13]  ⁹ tn Grk “in Hebrew.”

[19:13]  ¹⁰ sn This is a parenthetical note by the author.

[19:19]  ⁹ tn Or “an inscription.”

[19:19]  ¹⁰ 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]  ¹¹ tn Grk “Now it was written.”

[20:7]  ¹¹ sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.

[20:7]  ¹² sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.