Yohanes 1:23

1:23 John ¹  said, “I am the voice of one shouting in the wilderness, ‘Make straight ²  the way for the Lord,’ ³  as Isaiah the prophet said.”

Yohanes 2:23

Jesus at the Passover Feast

2:23 Now while Jesus ⁴  was in Jerusalem ⁵  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ⁶ 

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ⁷  and they are saying nothing to him. ⁸  Do the rulers really know that this man ⁹  is the Christ? ¹⁰ 

Yohanes 7:32

7:32 The Pharisees ¹¹  heard the crowd ¹²  murmuring these things about Jesus, ¹³  so the chief priests and the Pharisees sent officers ¹⁴  to arrest him. ¹⁵ 

Yohanes 7:45

Lack of Belief

7:45 Then the officers ¹⁶  returned ¹⁷  to the chief priests and Pharisees, ¹⁸  who said to them, “Why didn’t you bring him back with you?” ¹⁹ 

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ²⁰  had given orders that anyone who knew where Jesus ²¹  was should report it, so that they could arrest ²²  him.) ²³ 

Yohanes 12:13

12:13 So they took branches of palm trees ²⁴  and went out to meet him. They began to shout, ²⁵  “Hosanna! ²⁶  Blessed is the one who comes in the name of the Lord! ²⁷  Blessed is ²⁸  the king of Israel!”

Yohanes 18:35

18:35 Pilate answered, “I am not a Jew, am I? ²⁹  Your own people ³⁰  and your chief priests handed you over ³¹  to me. What have you done?”

[1:23]  ¹ tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ² sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ³ sn A quotation from Isa 40:3.

[2:23]  ⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ⁶ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[7:26]  ⁷ tn Or “speaking openly.”

[7:26]  ⁸ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ⁹ tn Grk “this one.”

[7:26]  ¹⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[7:32]  ¹¹ sn See the note on Pharisees in 1:24.

[7:32]  ¹² tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  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).

[7:32]  ¹⁵ 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]  ¹⁶ 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]  ¹⁷ tn Grk “came.”

[7:45]  ¹⁸ sn See the note on Pharisees in 1:24.

[7:45]  ¹⁹ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[11:57]  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.

[11:57]  ²¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ²² tn Or “could seize.”

[11:57]  ²³ sn This is a parenthetical note by the author.

[12:13]  ²⁴ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ²⁵ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ²⁶ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ²⁷ sn A quotation from Ps 118:25-26.

[12:13]  ²⁸ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[18:35]  ²⁹ 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]  ³⁰ tn Or “your own nation.”

[18:35]  ³¹ tn Or “delivered you over.”