Yohanes 6:52
Konteks6:52 Then the Jews who were hostile to Jesus 1 began to argue with one another, 2 “How can this man 3 give us his flesh to eat?”
Yohanes 7:45
Konteks7:45 Then the officers 4 returned 5 to the chief priests and Pharisees, 6 who said to them, “Why didn’t you bring him back with you?” 7
Yohanes 8:7
Konteks8:7 When they persisted in asking him, he stood up straight 8 and replied, 9 “Whoever among you is guiltless 10 may be the first to throw a stone at her.”
Yohanes 9:15
Konteks9:15 So the Pharisees asked him again how he had gained his sight. 11 He replied, 12 “He put mud 13 on my eyes and I washed, and now 14 I am able to see.”
Yohanes 12:34
Konteks12:34 Then the crowd responded, 15 “We have heard from the law that the Christ 16 will remain forever. 17 How 18 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
Yohanes 13:36
Konteks13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, 19 “Where I am going, you cannot follow me now, but you will follow later.”
Yohanes 16:5
Konteks16:5 But now I am going to the one who sent me, 20 and not one of you is asking me, ‘Where are you going?’ 21
Yohanes 16:23
Konteks16:23 At that time 22 you will ask me nothing. I tell you the solemn truth, 23 whatever you ask the Father in my name he will give you. 24
Yohanes 18:35
Konteks18:35 Pilate answered, “I am not a Jew, am I? 25 Your own people 26 and your chief priests handed you over 27 to me. What have you done?”
Yohanes 18:38
Konteks18:38 Pilate asked, 28 “What is truth?” 29
When he had said this he went back outside to the Jewish leaders 30 and announced, 31 “I find no basis for an accusation 32 against him.
Yohanes 19:10
Konteks19:10 So Pilate said, 33 “Do you refuse to speak to me? Don’t you know I have the authority 34 to release you, and to crucify you?” 35
Yohanes 19:15
Konteks19:15 Then they 36 shouted out, “Away with him! Away with him! 37 Crucify 38 him!” Pilate asked, 39 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”
Yohanes 21:12
Konteks21:12 “Come, have breakfast,” Jesus said. 40 But none of the disciples dared to ask him, “Who are you?” because they knew it was the Lord.
[6:52] 1 tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.
[6:52] 2 tn Grk “with one another, saying.”
[6:52] 3 tn Grk “this one,” “this person.”
[7:45] 4 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] 6 sn See the note on Pharisees in 1:24.
[7:45] 7 tn Grk “Why did you not bring him?” The words “back with you” are implied.
[8:7] 8 tn Or “he straightened up.”
[8:7] 9 tn Grk “and said to them.”
[9:15] 11 tn Or “how he had become able to see.”
[9:15] sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).
[9:15] 12 tn Grk “And he said to them.”
[9:15] 13 tn Or “clay” (moistened earth of a clay-like consistency).
[9:15] 14 tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).
[12:34] 15 tn Grk “Then the crowd answered him.”
[12:34] 16 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[12:34] sn See the note on Christ in 1:20.
[12:34] 17 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).
[12:34] 18 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[13:36] 19 tn Grk “Jesus answered him.”
[16:5] 20 sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.
[16:5] 21 sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.
[16:23] 22 tn Grk “And in that day.”
[16:23] 23 tn Grk “Truly, truly, I say to you.”
[16:23] 24 sn This statement is also found in John 15:16.
[18:35] 25 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] 26 tn Or “your own nation.”
[18:35] 27 tn Or “delivered you over.”
[18:38] 28 tn Grk “Pilate said.”
[18:38] 29 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
[18:38] 30 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
[18:38] 31 tn Grk “said to them.”
[18:38] 32 tn Grk “find no cause.”
[19:10] 33 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 35 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
[19:10] sn See the note on Crucify in 19:6.
[19:15] 36 tn Grk “Then these.”
[19:15] 37 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] 38 sn See the note on Crucify in 19:6.
[19:15] 39 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[21:12] 40 tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.
