Yohanes 13:27

13:27 And after Judas ¹  took the piece of bread, Satan entered into him. ²  Jesus said to him, ³  “What you are about to do, do quickly.”

Yohanes 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ⁴  summoned Jesus, and asked him, “Are you the king of the Jews?” ⁵ 

Yohanes 19:9

19:9 and he went back into the governor’s residence ⁶  and said to Jesus, “Where do you come from?” But Jesus gave him no answer.

Yohanes 20:6

20:6 Then Simon Peter, who had been following him, arrived and went right into the tomb. He saw ⁷  the strips of linen cloth lying there,

Yohanes 20:8

20:8 Then the other disciple, who had reached the tomb first, came in, and he saw and believed. ⁸ 

[13:27]  ¹ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ² tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ³ tn Grk “Then Jesus said to him.”

[18:33]  ⁴ tn Grk “into the praetorium.”

[18:33]  ⁵ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.

[19:9]  ⁶ tn Grk “into the praetorium.”

[20:6]  ⁷ tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[20:8]  ⁸ sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.