John 9:14

9:14 (Now the day on which Jesus made the mud ¹  and caused him to see ²  was a Sabbath.) ³ 

John 11:24

11:24 Martha said, ⁴  “I know that he will come back to life again ⁵  in the resurrection at the last day.”

John 2:1

Turning Water into Wine

2:1 Now on the third day there was a wedding at Cana ⁶  in Galilee. ⁷  Jesus’ mother ⁸  was there,

John 5:9

5:9 Immediately the man was healed, ⁹  and he picked up his mat ¹⁰  and started walking. (Now that day was a Sabbath.) ¹¹ 

John 6:44

6:44 No one can come to me unless the Father who sent me draws him, ¹²  and I will raise him up at the last day.

John 6:54

6:54 The one who eats ¹³  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. ¹⁴ 

John 9:4

9:4 We must perform the deeds ¹⁵  of the one who sent me ¹⁶  as long as ¹⁷  it is daytime. Night is coming when no one can work.

John 14:20

14:20 You will know at that time ¹⁸  that I am in my Father and you are in me and I am in you.

John 16:26

16:26 At that time ¹⁹  you will ask in my name, and I do not say ²⁰  that I will ask the Father on your behalf.

John 6:39-40

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ²¹  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up ²²  at the last day.” ²³ 

John 7:37

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ²⁴  Jesus stood up and shouted out, ²⁵  “If anyone is thirsty, let him come to me, and

John 11:9

11:9 Jesus replied, ²⁶  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ²⁷  because he sees the light of this world. ²⁸ 

John 12:48

12:48 The one who rejects me and does not accept ²⁹  my words has a judge; ³⁰  the word ³¹  I have spoken will judge him at the last day.

John 16:23

16:23 At that time ³²  you will ask me nothing. I tell you the solemn truth, ³³  whatever you ask the Father in my name he will give you. ³⁴ 

John 19:31

19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath ³⁵  (for that Sabbath was an especially important one), ³⁶  the Jewish leaders ³⁷  asked Pilate to have the victims’ legs ³⁸  broken ³⁹  and the bodies taken down. ⁴⁰ 

John 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ⁴¹  and locked the doors ⁴²  of the place ⁴³  because they were afraid of the Jewish leaders. ⁴⁴  Jesus came and stood among them and said to them, “Peace be with you.”

[9:14]  ¹ tn Or “clay” (moistened earth of a clay-like consistency).

[9:14]  ² tn Grk “and opened his eyes” (an idiom referring to restoration of sight).

[9:14]  ³ sn This is a parenthetical note by the author.

[11:24]  ⁴ tn Grk “Martha said to him.”

[11:24]  ⁵ tn Or “will rise again.”

[2:1]  ⁷ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:1]  ⁸ 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]  ⁹ tn Grk “in Galilee, and Jesus’ mother.”

[5:9]  ¹⁰ tn Grk “became well.”

[5:9]  ¹¹ tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  ¹² tn Grk “Now it was Sabbath on that day.”

[6:44]  ¹³ tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:54]  ¹⁶ tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  ¹⁷ sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[9:4]  ¹⁹ tn Grk “We must work the works.”

[9:4]  ²⁰ tn Or “of him who sent me” (God).

[9:4]  ²¹ tn Or “while.”

[14:20]  ²² tn Grk “will know in that day.”

[16:26]  ²⁵ tn Grk “In that day.”

[16:26]  ²⁶ tn Grk “I do not say to you.”

[6:39]  ²⁸ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  ³¹ tn Or “resurrect him,” or “make him live again.”

[6:40]  ³² sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[7:37]  ³⁴ sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ³⁵ tn Grk “Jesus stood up and cried out, saying.”

[11:9]  ³⁷ tn Grk “Jesus answered.”

[11:9]  ³⁸ tn Or “he does not trip.”

[11:9]  ³⁹ sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).

[12:48]  ⁴⁰ tn Or “does not receive.”

[12:48]  ⁴¹ tn Grk “has one who judges him.”

[12:48]  ⁴² tn Or “message.”

[16:23]  ⁴³ tn Grk “And in that day.”

[16:23]  ⁴⁴ tn Grk “Truly, truly, I say to you.”

[16:23]  ⁴⁵ sn This statement is also found in John 15:16.

[19:31]  ⁴⁶ sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.

[19:31]  ⁴⁷ sn This is a parenthetical note by the author.

[19:31]  ⁴⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.

[19:31]  ⁴⁹ tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.

[19:31]  ⁵⁰ sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.

[19:31]  ⁵¹ tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.

[20:19]  ⁴⁹ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ⁵⁰ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  ⁵¹ tn Grk “where they were.”

[20:19]  ⁵² 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.