Discovery BoxJohn 1:19
Context1:19 Now 1 this was 2 John’s 3 testimony 4 when the Jewish leaders 5 sent 6 priests and Levites from Jerusalem 7 to ask him, “Who are you?” 8
John 6:40
Context6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up 9 at the last day.” 10
John 11:44
Context11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 11 and a cloth wrapped around his face. 12 Jesus said to them, “Unwrap him 13 and let him go.”
John 12:48
Context12:48 The one who rejects me and does not accept 14 my words has a judge; 15 the word 16 I have spoken will judge him at the last day.
John 14:23
Context14:23 Jesus replied, 17 “If anyone loves me, he will obey 18 my word, and my Father will love him, and we will come to him and take up residence with him. 19
John 18:31
Context18:31 Pilate told them, 20 “Take him yourselves and pass judgment on him 21 according to your own law!” 22 The Jewish leaders 23 replied, 24 “We cannot legally put anyone to death.” 25
John 19:6
Context19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 26 him! Crucify him!” 27 Pilate said, 28 “You take him and crucify him! 29 Certainly 30 I find no reason for an accusation 31 against him!”
[1:19] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:19] 3 sn John’s refers to John the Baptist.
[1:19] 5 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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.)
[1:19] 6 tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (Ì66c vid A Θ Ψ Ë13 579 al lat), while the earliest
[1:19] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 8 sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.
[6:40] 9 tn Or “resurrect him,” or “make him live again.”
[6:40] 10 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
[11:44] 17 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] 18 tn Grk “and his face tied around with cloth.”
[11:44] 19 tn Grk “Loose him.”
[12:48] 25 tn Or “does not receive.”
[12:48] 26 tn Grk “has one who judges him.”
[14:23] 33 tn Grk “answered and said to him.”
[14:23] 35 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
[18:31] 41 tn Grk “Then Pilate said to them.”
[18:31] 42 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 43 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
[18:31] 44 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.
[18:31] 45 tn Grk “said to him.”
[18:31] 46 tn Grk “It is not permitted to us to kill anyone.”
[19:6] 49 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43
[19:6] 50 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 51 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 52 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
[19:6] 53 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 54 tn Or “find no basis for an accusation”; Grk “find no cause.”
