Exodus 2:14

2:14 The man ¹  replied, “Who made you a ruler ²  and a judge over us? Are you planning ³  to kill me like you killed that ⁴  Egyptian?” Then Moses was afraid, thinking, ⁵  “Surely what I did ⁶  has become known.”

John 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ⁷ 

John 8:11

8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ⁸ 

John 18:35-36

18:35 Pilate answered, “I am not a Jew, am I? ⁹  Your own people ¹⁰  and your chief priests handed you over ¹¹  to me. What have you done?”

18:36 Jesus replied, “My kingdom is not from this world. If my kingdom were from this world, my servants would be fighting to keep me from being ¹²  handed over ¹³  to the Jewish authorities. ¹⁴  But as it is, ¹⁵  my kingdom is not from here.”

[2:14]  ¹ tn Heb “And he”; the referent (the man) has been specified in the translation for clarity.

[2:14]  ² tn Heb “Who placed you for a man, a ruler and a judge over us?” The pleonasm does not need to be translated. For similar constructions see Lev 21:9; Judg 6:8; 2 Sam 1:13; Esth 7:6.

[2:14]  ³ tn The line reads “[is it] to kill me you are planning?” The form אֹמֵר (’omer) is the active participle used verbally; it would literally be “[are you] saying,” but in this context it conveys the meaning of “thinking, planning.” The Qal infinitive then serves as the object of this verbal form – are you planning to kill me?

[2:14]  ⁴ tn Heb “the Egyptian.” Here the Hebrew article functions in an anaphoric sense, referring back to the individual Moses killed.

[2:14]  ⁵ tn The verb form is “and he said.” But the intent of the form is that he said this within himself, and so it means “he thought, realized, said to himself.” The form, having the vav consecutive, is subordinated to the main idea of the verse, that he was afraid.

[2:14]  ⁶ tn The term הַדָּבָר (haddavar, “the word [thing, matter, incident]”) functions here like a pronoun to refer in brief to what Moses had done. For clarity this has been specified in the translation with the phrase “what I did.”

[6:15]  ⁷ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[8:11]  ⁸ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[18:35]  ⁹ 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]  ¹⁰ tn Or “your own nation.”

[18:35]  ¹¹ tn Or “delivered you over.”

[18:36]  ¹² tn Grk “so that I may not be.”

[18:36]  ¹³ tn Or “delivered over.”

[18:36]  ¹⁴ tn Or “the Jewish leaders”; 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. In the translation “authorities” was preferred over “leaders” for stylistic reasons.

[18:36]  ¹⁵ tn Grk “now.”