Yohanes 2:15

2:15 So he made a whip of cords ¹  and drove them all out of the temple courts, ²  with the sheep and the oxen. He scattered the coins of the money changers ³  and overturned their tables.

Yohanes 6:37

6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. ⁴ 

Yohanes 9:34-35

9:34 They replied, ⁵  “You were born completely in sinfulness, ⁶  and yet you presume to teach us?” ⁷  So they threw him out.

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁸  and said to him, “Do you believe in the Son of Man?” ⁹ 

Yohanes 2:18

2:18 So then the Jewish leaders ¹⁰  responded, ¹¹  “What sign can you show us, since you are doing these things?” ¹² 

Yohanes 16:2

16:2 They will put you out of ¹³  the synagogue, ¹⁴  yet a time ¹⁵  is coming when the one who kills you will think he is offering service to God. ¹⁶ 

[2:15]  ¹ tc Several witnesses, two of which are quite ancient (Ì^66,75 L N ˹ 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë¹³ Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”

[2:15]  ² tn Grk “the temple.”

[2:15]  ³ sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.

[6:37]  ⁴ tn Or “drive away”; Grk “cast out.”

[9:34]  ⁵ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ⁶ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ⁷ tn Grk “and are you teaching us?”

[9:35]  ⁸ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁹ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[2:18]  ¹⁰ 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. 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.)

[2:18]  ¹¹ tn Grk “answered and said to him.”

[2:18]  ¹² sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).

[16:2]  ¹³ tn Or “expel you from.”

[16:2]  ¹⁴ sn See the note on synagogue in 6:59.

[16:2]  ¹⁵ tn Grk “an hour.”

[16:2]  ¹⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.