Yohanes 6:6

6:6 (Now Jesus ¹  said this to test him, for he knew what he was going to do.) ² 

Yohanes 6:41

6:41 Then the Jews who were hostile to Jesus ³  began complaining about him because he said, “I am the bread that came down from heaven,”

Yohanes 9:40

9:40 Some of the Pharisees ⁴  who were with him heard this ⁵  and asked him, ⁶  “We are not blind too, are we?” ⁷ 

Yohanes 10:39-40

10:39 Then ⁸  they attempted ⁹  again to seize him, but he escaped their clutches. ¹⁰ 

10:40 Jesus ¹¹  went back across the Jordan River ¹²  again to the place where John ¹³  had been baptizing at an earlier time, ¹⁴  and he stayed there.

Yohanes 12:18

12:18 Because they had heard that Jesus ¹⁵  had performed this miraculous sign, the crowd went out to meet him.

Yohanes 13:11

13:11 (For Jesus ¹⁶  knew the one who was going to betray him. For this reason he said, “Not every one of you is ¹⁷  clean.”) ¹⁸ 

Yohanes 19:16

19:16 Then Pilate ¹⁹  handed him over ²⁰  to them to be crucified.

The Crucifixion

So they took Jesus,

[6:6]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  ² sn This is a parenthetical note by the author.

[6:41]  ³ tn Grk “Then 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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) 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). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

[9:40]  ⁴ sn See the note on Pharisees in 1:24.

[9:40]  ⁵ tn Grk “heard these things.”

[9:40]  ⁶ tn Grk “and said to him.”

[9:40]  ⁷ 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 “are we?”).

[10:39]  ⁸ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ⁹ tn Grk “they were seeking.”

[10:39]  ¹⁰ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[10:40]  ¹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ¹² tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ¹³ sn John refers to John the Baptist.

[10:40]  ¹⁴ tn Grk “formerly.”

[10:40]  sn This refers to the city of Bethany across the Jordan River (see John 1:28).

[12:18]  ¹⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ¹⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ¹⁷ tn Grk “Not all of you are.”

[13:11]  ¹⁸ sn This is a parenthetical note by the author.

[19:16]  ¹⁹ tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.

[19:16]  ²⁰ tn Or “delivered him over.”