Yohanes 8:36

8:36 So if the son ¹  sets you free, you will be really free.

Yohanes 8:32

8:32 and you will know the truth, and the truth will set you free.” ² 

Yohanes 7:13

7:13 However, no one spoke openly about him for fear of the Jewish leaders. ³ 

Yohanes 7:26

7:26 Yet here he is, speaking publicly, ⁴  and they are saying nothing to him. ⁵  Do the rulers really know that this man ⁶  is the Christ? ⁷ 

Yohanes 8:33

8:33 “We are descendants ⁸  of Abraham,” they replied, ⁹  “and have never been anyone’s slaves! How can you say, ¹⁰  ‘You will become free’?”

Yohanes 11:54

11:54 Thus Jesus no longer went ¹¹  around publicly ¹²  among the Judeans, ¹³  but went away from there to the region near the wilderness, to a town called Ephraim, ¹⁴  and stayed there with his disciples.

Yohanes 18:39

18:39 But it is your custom that I release one prisoner ¹⁵  for you at the Passover. ¹⁶  So do you want me to release for you the king of the Jews?”

Yohanes 19:12

19:12 From this point on, Pilate tried ¹⁷  to release him. But the Jewish leaders ¹⁸  shouted out, ¹⁹  “If you release this man, ²⁰  you are no friend of Caesar! ²¹  Everyone who claims to be a king ²²  opposes Caesar!”

Yohanes 18:40

18:40 Then they shouted back, ²³  “Not this man, ²⁴  but Barabbas!” ²⁵  (Now Barabbas was a revolutionary. ²⁶ ) ²⁷ 

Yohanes 16:11

16:11 and concerning judgment, ²⁸  because ²⁹  the ruler of this world ³⁰  has been condemned. ³¹ 

Yohanes 19:10

19:10 So Pilate said, ³²  “Do you refuse to speak to me? Don’t you know I have the authority ³³  to release you, and to crucify you?” ³⁴ 

Yohanes 1:20

1:20 He confessed – he did not deny but confessed – “I am not the Christ!” ³⁵ 

Yohanes 16:8

16:8 And when he ³⁶  comes, he will prove the world wrong ³⁷  concerning sin and ³⁸  righteousness and ³⁹  judgment –

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ⁴⁰  and a cloth wrapped around his face. ⁴¹  Jesus said to them, “Unwrap him ⁴²  and let him go.”

[8:36]  ¹ tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).

[8:32]  ² tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.

[8:32]  sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).

[7:13]  ³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.

[7:26]  ⁴ tn Or “speaking openly.”

[7:26]  ⁵ 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]  ⁶ tn Grk “this one.”

[7:26]  ⁷ 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.

[8:33]  ⁸ tn Grk “We are the seed” (an idiom).

[8:33]  ⁹ tn Grk “They answered to him.”

[8:33]  ¹⁰ tn Or “How is it that you say.”

[11:54]  ¹¹ tn Grk “walked.”

[11:54]  ¹² tn Or “openly.”

[11:54]  ¹³ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ¹⁴ tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[18:39]  ¹⁵ tn The word “prisoner” is not in the Greek text but is implied.

[18:39]  ¹⁶ sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.

[19:12]  ¹⁷ tn Grk “sought.”

[19:12]  ¹⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.

[19:12]  ¹⁹ tn Grk “shouted out, saying.”

[19:12]  ²⁰ tn Grk “this one.”

[19:12]  ²¹ sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.

[19:12]  ²² tn Grk “who makes himself out to be a king.”

[18:40]  ²³ tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.

[18:40]  ²⁴ tn Grk “this one.”

[18:40]  ²⁵ sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.

[18:40]  ²⁶ tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.

[18:40]  ²⁷ sn This is a parenthetical note by the author.

[16:11]  ²⁸ sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

[16:11]  ²⁹ tn Or “that.”

[16:11]  ³⁰ sn The ruler of this world is a reference to Satan.

[16:11]  ³¹ tn Or “judged.”

[19:10]  ³² tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ³³ tn Or “the power.”

[19:10]  ³⁴ 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.

[1:20]  ³⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:20]  sn “I am not the Christ.” A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John’s followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however – but Luke 3:15 indicates some wondered. Concerning the Christ, the term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[16:8]  ³⁶ tn Grk “when that one.”

[16:8]  ³⁷ tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.

[16:8]  ³⁸ tn Grk “and concerning.”

[16:8]  ³⁹ tn Grk “and concerning.”

[11:44]  ⁴⁰ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ⁴¹ tn Grk “and his face tied around with cloth.”

[11:44]  ⁴² tn Grk “Loose him.”