Matius 10:24-25

10:24 “A disciple is not greater than his teacher, nor a slave ¹  greater than his master. 10:25 It is enough for the disciple to become like his teacher, and the slave like his master. If they have called the head of the house ‘Beelzebul,’ how much more will they defame the members of his household!

Matius 11:19

11:19 The Son of Man came eating and drinking, and they say, ‘Look at him, ²  a glutton and a drunk, a friend of tax collectors ³  and sinners!’ ⁴  But wisdom is vindicated ⁵  by her deeds.” ⁶ 

Matius 12:24

12:24 But when the Pharisees ⁷  heard this they said, “He does not cast out demons except by the power of Beelzebul, ⁸  the ruler ⁹  of demons!”

Matius 15:2

15:2 “Why do your disciples disobey the tradition of the elders? For they don’t wash their ¹⁰  hands when they eat.” ¹¹ 

Matius 21:15-16

21:15 But when the chief priests and the experts in the law ¹²  saw the wonderful things he did and heard the children crying out in the temple courts, ¹³  “Hosanna to the Son of David,” they became indignant 21:16 and said to him, “Do you hear what they are saying?” Jesus said to them, “Yes. Have you never read, ‘Out of the mouths of children and nursing infants you have prepared praise for yourself’?” ¹⁴ 

Matius 21:23

The Authority of Jesus

21:23 Now after Jesus ¹⁵  entered the temple courts, ¹⁶  the chief priests and elders of the people came up to him as he was teaching and said, “By what authority ¹⁷  are you doing these things, and who gave you this authority?”

Matius 21:46

21:46 They wanted to arrest him, but they were afraid of the crowds, because the crowds ¹⁸  regarded him as a prophet.

Matius 22:15

Paying Taxes to Caesar

22:15 Then the Pharisees ¹⁹  went out and planned together to entrap him with his own words. ²⁰ 

Lukas 2:34

2:34 Then ²¹  Simeon blessed them and said to his mother Mary, “Listen carefully: ²²  This child ²³  is destined to be the cause of the falling and rising ²⁴  of many in Israel and to be a sign that will be rejected. ²⁵ 

Lukas 4:28-29

4:28 When they heard this, all the people ²⁶  in the synagogue were filled with rage. 4:29 They got up, forced ²⁷  him out of the town, ²⁸  and brought him to the brow of the hill on which their town was built, so that ²⁹  they could throw him down the cliff. ³⁰ 

Lukas 5:21

5:21 Then ³¹  the experts in the law ³²  and the Pharisees began to think ³³  to themselves, ³⁴  “Who is this man ³⁵  who is uttering blasphemies? ³⁶  Who can forgive sins but God alone?”

Lukas 11:15-16

11:15 But some of them said, “By the power of Beelzebul, ³⁷  the ruler ³⁸  of demons, he casts out demons.” 11:16 Others, to test ³⁹  him, ⁴⁰  began asking for ⁴¹  a sign ⁴²  from heaven.

Lukas 11:53-54

11:53 When he went out from there, the experts in the law ⁴³  and the Pharisees began to oppose him bitterly, ⁴⁴  and to ask him hostile questions ⁴⁵  about many things, 11:54 plotting against ⁴⁶  him, to catch ⁴⁷  him in something he might say.

Lukas 13:13-14

13:13 Then ⁴⁸  he placed his hands on her, and immediately ⁴⁹  she straightened up and praised God. 13:14 But the president of the synagogue, indignant because Jesus had healed on the Sabbath, said to the crowd, “There are six days on which work ⁵⁰  should be done! ⁵¹  So come ⁵²  and be healed on those days, and not on the Sabbath day.”

Lukas 14:1

Healing Again on the Sabbath

14:1 Now ⁵³  one Sabbath when Jesus went to dine ⁵⁴  at the house of a leader ⁵⁵  of the Pharisees, ⁵⁶  they were watching ⁵⁷  him closely.

Lukas 15:2

15:2 But ⁵⁸  the Pharisees ⁵⁹  and the experts in the law ⁶⁰  were complaining, ⁶¹  “This man welcomes ⁶²  sinners and eats with them.”

Lukas 16:14

More Warnings about the Pharisees

16:14 The Pharisees ⁶³  (who loved money) heard all this and ridiculed ⁶⁴  him.

Lukas 19:39-40

19:39 But ⁶⁵  some of the Pharisees ⁶⁶  in the crowd said to him, “Teacher, rebuke your disciples.” ⁶⁷  19:40 He answered, ⁶⁸  “I tell you, if they ⁶⁹  keep silent, the very stones ⁷⁰  will cry out!”

Yohanes 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ⁷¹  on the Sabbath, the Jewish leaders ⁷²  began persecuting ⁷³  him.

Yohanes 7:12

7:12 There was ⁷⁴  a lot of grumbling ⁷⁵  about him among the crowds. ⁷⁶  Some were saying, “He is a good man,” but others, “He deceives the common people.” ⁷⁷ 

Yohanes 8:13

8:13 So the Pharisees ⁷⁸  objected, ⁷⁹  “You testify about yourself; your testimony is not true!” ⁸⁰ 

Yohanes 8:48-49

8:48 The Judeans ⁸¹  replied, ⁸²  “Aren’t we correct in saying ⁸³  that you are a Samaritan and are possessed by a demon?” ⁸⁴  8:49 Jesus answered, “I am not possessed by a demon, ⁸⁵  but I honor my Father – and yet ⁸⁶  you dishonor me.

Yohanes 8:52

8:52 Then ⁸⁷  the Judeans ⁸⁸  responded, ⁸⁹  “Now we know you’re possessed by a demon! ⁹⁰  Both Abraham and the prophets died, and yet ⁹¹  you say, ‘If anyone obeys ⁹²  my teaching, ⁹³  he will never experience ⁹⁴  death.’ ⁹⁵ 

Yohanes 8:59

8:59 Then they picked up ⁹⁶  stones to throw at him, ⁹⁷  but Jesus hid himself and went out from the temple area. ⁹⁸ 

Yohanes 9:40

9:40 Some of the Pharisees ⁹⁹  who were with him heard this ¹⁰⁰  and asked him, ¹⁰¹  “We are not blind too, are we?” ¹⁰² 

Yohanes 10:20

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ¹⁰³  Why do you listen to him?”

Yohanes 10:31-39

10:31 The Jewish leaders ¹⁰⁴  picked up rocks again to stone him to death. 10:32 Jesus said to them, ¹⁰⁵  “I have shown you many good deeds ¹⁰⁶  from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders ¹⁰⁷  replied, ¹⁰⁸  “We are not going to stone you for a good deed ¹⁰⁹  but for blasphemy, ¹¹⁰  because ¹¹¹  you, a man, are claiming to be God.” ¹¹² 

10:34 Jesus answered, ¹¹³  “Is it not written in your law, ‘I said, you are gods’? ¹¹⁴  10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ¹¹⁵  10:36 do you say about the one whom the Father set apart ¹¹⁶  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 10:37 If I do not perform ¹¹⁷  the deeds ¹¹⁸  of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, ¹¹⁹  so that you may come to know ¹²⁰  and understand that I am in the Father and the Father is in me.” 10:39 Then ¹²¹  they attempted ¹²²  again to seize him, but he escaped their clutches. ¹²³ 

Yohanes 12:9-10

12:9 Now a large crowd of Judeans ¹²⁴  learned ¹²⁵  that Jesus ¹²⁶  was there, and so they came not only because of him ¹²⁷  but also to see Lazarus whom he had raised from the dead. 12:10 So the chief priests planned to kill Lazarus too, ¹²⁸ 

Yohanes 15:18-24

The World’s Hatred

15:18 “If the world hates you, be aware ¹²⁹  that it hated me first. ¹³⁰  15:19 If you belonged to the world, ¹³¹  the world would love you as its own. ¹³²  However, because you do not belong to the world, ¹³³  but I chose you out of the world, for this reason ¹³⁴  the world hates you. ¹³⁵  15:20 Remember what ¹³⁶  I told you, ‘A slave ¹³⁷  is not greater than his master.’ ¹³⁸  If they persecuted me, they will also persecute you. If they obeyed ¹³⁹  my word, they will obey ¹⁴⁰  yours too. 15:21 But they will do all these things to you on account of ¹⁴¹  my name, because they do not know the one who sent me. ¹⁴²  15:22 If I had not come and spoken to them, they would not be guilty of sin. ¹⁴³  But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too. 15:24 If I had not performed ¹⁴⁴  among them the miraculous deeds ¹⁴⁵  that no one else did, they would not be guilty of sin. ¹⁴⁶  But now they have seen the deeds ¹⁴⁷  and have hated both me and my Father. ¹⁴⁸ 

Yohanes 18:22

18:22 When Jesus ¹⁴⁹  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ¹⁵⁰  “Is that the way you answer the high priest?”

[10:24]  ¹ tn See the note on the word “slave” in 8:9.

[11:19]  ² tn Grk “Behold a man.”

[11:19]  ³ sn See the note on tax collectors in 5:46.

[11:19]  ⁴ sn Neither were they happy with Jesus (the Son of Man), even though he was the opposite of John and associated freely with people like tax collectors and sinners. Either way, God’s messengers were subject to complaint.

[11:19]  ⁵ tn Or “shown to be right.”

[11:19]  ⁶ tc Most witnesses (B² C D L Θ Ë¹ 33 Ï lat) have “children” (τέκνων, teknwn) here instead of “deeds” (ἔργων, ergwn), but since “children” is the reading of the parallel in Luke 7:35, scribes would be motivated to convert the less colorful “deeds” into more animate offspring of wisdom. Further, ἔργων enjoys support from א B* W (˹³) as well as early versional and patristic support.

[12:24]  ⁷ sn See the note on Pharisees in 3:7.

[12:24]  ⁸ tn Grk “except by Beelzebul.”

[12:24]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[12:24]  ⁹ tn Or “prince.”

[15:2]  ¹⁰ tc ‡ Although most witnesses read the genitive plural pronoun αὐτῶν (autwn, “their”), it may have been motivated by clarification (as it is in the translation above). Several other authorities do not have the pronoun, however (א B Δ 073 ˹ 579 700 892 1424 pc f g¹); the lack of an unintentional oversight as the reason for omission strengthens their combined testimony in this shorter reading. NA²⁷ has the pronoun in brackets, indicating doubts as to its authenticity.

[15:2]  ¹¹ tn Grk “when they eat bread.”

[21:15]  ¹² tn Or “and the scribes.” See the note on the phrase “experts in the law” in 2:4.

[21:15]  ¹³ tn Grk “crying out in the temple [courts] and saying.” The participle λέγοντας (legontas) is somewhat redundant here in contemporary English and has not been translated.

[21:16]  ¹⁴ sn A quotation from Ps 8:2.

[21:23]  ¹⁵ tn Grk “he.”

[21:23]  ¹⁶ tn Grk “the temple.”

[21:23]  ¹⁷ tn On this phrase, see BDAG 844 s.v. ποῖος 2.a.γ.1

[21:46]  ¹⁸ tn Grk “they”; the referent (the crowds) has been specified in the translation for clarity. Both previous occurrences of “they” in this verse refer to the chief priests and the Pharisees.

[22:15]  ¹⁹ sn See the note on Pharisees in 3:7.

[22:15]  ²⁰ tn Grk “trap him in word.”

[2:34]  ²¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[2:34]  ²² tn Grk “behold.”

[2:34]  ²³ tn Grk “this one”; the referent (the child) is supplied in the translation for clarity.

[2:34]  ²⁴ sn The phrase the falling and rising of many emphasizes that Jesus will bring division in the nation, as some will be judged (falling) and others blessed (rising) because of how they respond to him. The language is like Isa 8:14-15 and conceptually like Isa 28:13-16. Here is the first hint that Jesus’ coming will be accompanied with some difficulties.

[2:34]  ²⁵ tn Grk “and for a sign of contradiction.”

[4:28]  ²⁶ tn The words “the people” are not in the Greek text but have been supplied.

[4:29]  ²⁷ tn Grk “cast.”

[4:29]  ²⁸ tn Or “city.”

[4:29]  ²⁹ tn The Greek conjunction ὥστε (Jwste) here indicates their purpose.

[4:29]  ³⁰ sn The attempt to throw him down the cliff looks like “lynch law,” but it may really be an indication that Jesus was regarded as a false prophet who was worthy of death (Deut 13:5). Such a sentence meant being thrown into a pit and then stoned.

[5:21]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[5:21]  ³² tn Or “Then the scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[5:21]  ³³ tn Or “to reason” (in a hostile sense). See G. Schrenk, TDNT 2:97.

[5:21]  ³⁴ tn The participle λέγοντες (legontes, “saying”) has not been translated because it is redundant in contemporary English.

[5:21]  ³⁵ tn Grk “this one” (οὗτος, Joutos).

[5:21]  ³⁶ sn Uttering blasphemies meant to say something that dishonored God. To claim divine prerogatives or claim to speak for God when one really does not would be such an act of offense. The remark raised directly the issue of the nature of Jesus’ ministry.

[11:15]  ³⁷ tn Grk “By Beelzebul.”

[11:15]  sn Beelzebul is another name for Satan. So some people recognized Jesus’ work as supernatural, but called it diabolical.

[11:15]  ³⁸ tn Or “prince.”

[11:16]  ³⁹ tn Grk “testing”; the participle is taken as indicating the purpose of the demand.

[11:16]  ⁴⁰ tn The pronoun “him” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context.

[11:16]  ⁴¹ tn Grk “seeking from him.” The imperfect ἐζήτουν (ezhtoun) is taken ingressively. It is also possible to regard it as iterative (“kept on asking”).

[11:16]  ⁴² sn What exactly this sign would have been, given what Jesus was already doing, is not clear. But here is where the fence-sitters reside, refusing to commit to him.

[11:53]  ⁴³ tn Or “the scribes.” See the note on the phrase “experts in the law” in 5:21.

[11:53]  ⁴⁴ tn Or “terribly.”

[11:53]  ⁴⁵ tn For this term see L&N 33.183.

[11:54]  ⁴⁶ tn Grk “lying in ambush against,” but this is a figurative extension of that meaning.

[11:54]  ⁴⁷ tn This term was often used in a hunting context (BDAG 455 s.v. θηρεύω; L&N 27.30). Later examples of this appear in Luke 20.

[13:13]  ⁴⁸ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[13:13]  ⁴⁹ sn The healing took place immediately.

[13:14]  ⁵⁰ sn The irony is that Jesus’ “work” consisted of merely touching the woman. There is no sense of joy that eighteen years of suffering was reversed with his touch.

[13:14]  ⁵¹ tn Grk “on which it is necessary to work.” This has been simplified in the translation.

[13:14]  ⁵² tn The participle ἐρχόμενοι (ercomenoi) has been translated as a finite verb due to requirements of contemporary English style.

[14:1]  ⁵³ tn Grk “Now it happened that one.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated. Here καί (kai) has been translated as “now” to indicate the transition to a new topic.

[14:1]  ⁵⁴ tn Grk “to eat bread,” an idiom for participating in a meal.

[14:1]  ⁵⁵ tn Grk “a ruler of the Pharisees.” He was probably a synagogue official.

[14:1]  ⁵⁶ sn See the note on Pharisees in 5:17.

[14:1]  ⁵⁷ sn Watching…closely is a graphic term meaning to lurk and watch; see Luke 11:53-54.

[15:2]  ⁵⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[15:2]  ⁵⁹ sn See the note on Pharisees in 5:17.

[15:2]  ⁶⁰ tn Or “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[15:2]  ⁶¹ tn Or “grumbling”; Grk “were complaining, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated.

[15:2]  ⁶² tn Or “accepts,” “receives.” This is not the first time this issue has been raised: Luke 5:27-32; 7:37-50.

[16:14]  ⁶³ sn See the note on Pharisees in 5:17.

[16:14]  ⁶⁴ tn A figurative extension of the literal meaning “to turn one’s nose up at someone”; here “ridicule, sneer at, show contempt for” (L&N 33.409).

[19:39]  ⁶⁵ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context. Not all present are willing to join in the acclamation.

[19:39]  ⁶⁶ sn See the note on Pharisees in 5:17.

[19:39]  ⁶⁷ sn Teacher, rebuke your disciples. The Pharisees were complaining that the claims were too great.

[19:40]  ⁶⁸ tn Grk “and answering, he said.” This has been simplified in the translation to “He answered.” Here καί (kai) has not been translated because of differences between Greek and English style.

[19:40]  ⁶⁹ tn Grk “these.”

[19:40]  ⁷⁰ sn This statement amounts to a rebuke. The idiom of creation speaking means that even creation knows what is taking place, yet the Pharisees miss it. On this idiom, see Gen 4:10 and Hab 2:11.

[5:16]  ⁷¹ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ⁷² tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ⁷³ tn Or “harassing.”

[7:12]  ⁷⁴ tn Grk “And there was.”

[7:12]  ⁷⁵ tn Or “complaining.”

[7:12]  ⁷⁶ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ⁷⁷ tn Or “the crowd.”

[8:13]  ⁷⁸ sn See the note on Pharisees in 1:24.

[8:13]  ⁷⁹ tn Grk “Then the Pharisees said to him.”

[8:13]  ⁸⁰ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[8:48]  ⁸¹ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ⁸² tn Grk “answered and said to him.”

[8:48]  ⁸³ tn Grk “Do we not say rightly.”

[8:48]  ⁸⁴ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[8:49]  ⁸⁵ tn Grk “I do not have a demon.”

[8:49]  ⁸⁶ tn “Yet” is supplied to show the contrastive element present in the context.

[8:52]  ⁸⁷ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ⁸⁸ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ⁸⁹ tn Grk “said to him.”

[8:52]  ⁹⁰ tn Grk “you have a demon.”

[8:52]  ⁹¹ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ⁹² tn Grk “If anyone keeps.”

[8:52]  ⁹³ tn Grk “my word.”

[8:52]  ⁹⁴ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ⁹⁵ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[8:59]  ⁹⁶ tn Grk “they took up.”

[8:59]  ⁹⁷ 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]  ⁹⁸ tc Most later witnesses (A Θ^c Ë^1,13 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 א^1,2 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 mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[9:40]  ⁹⁹ sn See the note on Pharisees in 1:24.

[9:40]  ¹⁰⁰ tn Grk “heard these things.”

[9:40]  ¹⁰¹ tn Grk “and said to him.”

[9:40]  ¹⁰² 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 we?”).

[10:20]  ¹⁰³ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

[10:31]  ¹⁰⁴ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[10:32]  ¹⁰⁵ tn Grk “Jesus answered them.”

[10:32]  ¹⁰⁶ tn Or “good works.”

[10:33]  ¹⁰⁷ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ¹⁰⁸ tn Grk “answered him.”

[10:33]  ¹⁰⁹ tn Or “good work.”

[10:33]  ¹¹⁰ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ¹¹¹ tn Grk “and because.”

[10:33]  ¹¹² tn Grk “you, a man, make yourself to be God.”

[10:34]  ¹¹³ tn Grk “answered them.”

[10:34]  ¹¹⁴ sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?

[10:35]  ¹¹⁵ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[10:36]  ¹¹⁶ tn Or “dedicated.”

[10:37]  ¹¹⁷ tn Or “do.”

[10:37]  ¹¹⁸ tn Or “works.”

[10:38]  ¹¹⁹ tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ¹²⁰ tn Or “so that you may learn.”

[10:39]  ¹²¹ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ¹²² tn Grk “they were seeking.”

[10:39]  ¹²³ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[12:9]  ¹²⁴ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ¹²⁵ tn Grk “knew.”

[12:9]  ¹²⁶ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ¹²⁷ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[12:10]  ¹²⁸ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[15:18]  ¹²⁹ tn Grk “know.”

[15:18]  ¹³⁰ tn Grk “it hated me before you.”

[15:19]  ¹³¹ tn Grk “if you were of the world.”

[15:19]  ¹³² tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ¹³³ tn Grk “because you are not of the world.”

[15:19]  ¹³⁴ tn Or “world, therefore.”

[15:19]  ¹³⁵ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:20]  ¹³⁶ tn Grk “Remember the word that I said to you.”

[15:20]  ¹³⁷ tn See the note on the word “slaves” in 4:51.

[15:20]  ¹³⁸ sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ¹³⁹ tn Or “if they kept.”

[15:20]  ¹⁴⁰ tn Or “they will keep.”

[15:21]  ¹⁴¹ tn Or “because of.”

[15:21]  ¹⁴² tn Jesus is referring to God as “the one who sent me.”

[15:22]  ¹⁴³ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[15:24]  ¹⁴⁴ tn Or “If I had not done.”

[15:24]  ¹⁴⁵ tn Grk “the works.”

[15:24]  ¹⁴⁶ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹⁴⁷ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹⁴⁸ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[18:22]  ¹⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹⁵⁰ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.