Yohanes 1:19
Konteks1:19 Now 1 this was 2 John’s 3 testimony 4 when the Jewish leaders 5 sent 6 priests and Levites from Jerusalem 7 to ask him, “Who are you?” 8
Yohanes 7:32
Konteks7:32 The Pharisees 9 heard the crowd 10 murmuring these things about Jesus, 11 so the chief priests and the Pharisees sent officers 12 to arrest him. 13
Yohanes 7:45
Konteks7:45 Then the officers 14 returned 15 to the chief priests and Pharisees, 16 who said to them, “Why didn’t you bring him back with you?” 17
Yohanes 7:48
Konteks7:48 None of the rulers 18 or the Pharisees have believed in him, have they? 19
Yohanes 11:47
Konteks11:47 So the chief priests and the Pharisees 20 called the council 21 together and said, “What are we doing? For this man is performing many miraculous signs.
Yohanes 11:49
Konteks11:49 Then one of them, Caiaphas, who was high priest that year, said, 22 “You know nothing at all!
Yohanes 11:51
Konteks11:51 (Now he did not say this on his own, 23 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 24
Yohanes 11:57
Konteks11:57 (Now the chief priests and the Pharisees 25 had given orders that anyone who knew where Jesus 26 was should report it, so that they could arrest 27 him.) 28
Yohanes 12:10
Konteks12:10 So the chief priests planned to kill Lazarus too, 29
Yohanes 18:3
Konteks18:3 So Judas obtained a squad of soldiers 30 and some officers of the chief priests and Pharisees. 31 They came to the orchard 32 with lanterns 33 and torches and weapons.
Yohanes 18:10
Konteks18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 34 cutting off his right ear. 35 (Now the slave’s name was Malchus.) 36
Yohanes 18:13
Konteks18:13 They 37 brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. 38
Yohanes 18:15-16
Konteks18:15 Simon Peter and another disciple followed them as they brought Jesus to Annas. 39 (Now the other disciple 40 was acquainted with the high priest, and he went with Jesus into the high priest’s courtyard.) 41 18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, 42 and brought Peter inside.
Yohanes 18:19
Konteks18:19 While this was happening, 43 the high priest questioned Jesus about his disciples and about his teaching. 44
Yohanes 18:22
Konteks18:22 When Jesus 45 had said this, one of the high priest’s officers who stood nearby struck him on the face and said, 46 “Is that the way you answer the high priest?”
Yohanes 18:24
Konteks18:24 Then Annas sent him, still tied up, 47 to Caiaphas the high priest. 48
Yohanes 18:26
Konteks18:26 One of the high priest’s slaves, 49 a relative of the man whose ear Peter had cut off, 50 said, “Did I not see you in the orchard 51 with him?” 52
Yohanes 18:35
Konteks18:35 Pilate answered, “I am not a Jew, am I? 53 Your own people 54 and your chief priests handed you over 55 to me. What have you done?”
Yohanes 19:6
Konteks19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 56 him! Crucify him!” 57 Pilate said, 58 “You take him and crucify him! 59 Certainly 60 I find no reason for an accusation 61 against him!”
Yohanes 19:15
Konteks19:15 Then they 62 shouted out, “Away with him! Away with him! 63 Crucify 64 him!” Pilate asked, 65 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”
Yohanes 19:21
Konteks19:21 Then the chief priests of the Jews 66 said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’”
[1:19] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:19] 3 sn John’s refers to John the Baptist.
[1:19] sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).
[1:19] 5 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
[1:19] 6 tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (Ì66c vid A Θ Ψ Ë13 579 al lat), while the earliest
[1:19] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 8 sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.
[7:32] 9 sn See the note on Pharisees in 1:24.
[7:32] 10 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
[7:32] 11 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:32] 12 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).
[7:32] 13 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
[7:45] 14 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
[7:45] 16 sn See the note on Pharisees in 1:24.
[7:45] 17 tn Grk “Why did you not bring him?” The words “back with you” are implied.
[7:48] 18 sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
[7:48] 19 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 “have they?”).
[11:47] 20 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
[11:47] 21 tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.
[11:49] 22 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
[11:51] 23 tn Grk “say this from himself.”
[11:51] 24 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
[11:57] 25 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
[11:57] 26 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:57] 27 tn Or “could seize.”
[11:57] 28 sn This is a parenthetical note by the author.
[12:10] 29 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.
[18:3] 30 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
[18:3] 31 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.
[18:3] sn See the note on Pharisees in 1:24.
[18:3] 32 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
[18:3] 33 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.
[18:3] sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).
[18:10] 34 tn See the note on the word “slaves” in 4:51.
[18:10] 35 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
[18:10] 36 sn This is a parenthetical note by the author.
[18:13] 37 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[18:13] 38 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from
[18:15] 39 tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.
[18:15] 40 tn Grk “that disciple.”
[18:15] sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23-26, 20:2-10, 21:7, and 21:20-23. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnwstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15,” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.
[18:15] 41 sn This is a parenthetical note by the author.
[18:16] 42 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.
[18:19] 43 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
[18:19] 44 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
[18:22] 45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[18:22] 46 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.
[18:24] 47 tn Or “still bound.”
[18:24] 48 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
[18:26] 49 tn See the note on the word “slaves” in 4:51.
[18:26] 50 sn This incident is recounted in v. 10.
[18:26] 52 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
[18:35] 53 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
[18:35] 54 tn Or “your own nation.”
[18:35] 55 tn Or “delivered you over.”
[19:6] 56 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43
[19:6] 57 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 58 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 59 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
[19:6] 60 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 61 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:15] 62 tn Grk “Then these.”
[19:15] 63 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[19:15] 64 sn See the note on Crucify in 19:6.
[19:15] 65 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[19:21] 66 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”
