Discovery BoxJohn 19:4
Context19:4 Again Pilate went out and said to the Jewish leaders, 1 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 2 against him.”
John 11:43
Context11:43 When 3 he had said this, he shouted in a loud voice, 4 “Lazarus, come out!”
John 12:31
Context12:31 Now is the judgment of this world; now the ruler of this world 5 will be driven out. 6
John 18:29
Context18:29 So Pilate came outside to them and said, “What accusation 7 do you bring against this man?” 8
John 20:11
Context20:11 But Mary stood outside the tomb weeping. As she wept, she bent down and looked into the tomb.
John 6:37
Context6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. 9
John 9:34-35
Context9:34 They replied, 10 “You were born completely in sinfulness, 11 and yet you presume to teach us?” 12 So they threw him out.
9:35 Jesus heard that they had thrown him out, so he found the man 13 and said to him, “Do you believe in the Son of Man?” 14
John 19:5
Context19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 15 Pilate 16 said to them, “Look, here is the man!” 17
John 19:13
Context19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 18 in the place called “The Stone Pavement” 19 (Gabbatha in 20 Aramaic). 21
John 15:6
Context15:6 If anyone does not remain 22 in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, 23 and are burned up. 24
John 18:16
Context18:16 But Simon Peter was left standing outside by the door. So the other disciple who was acquainted with the high priest came out and spoke to the slave girl who watched the door, 25 and brought Peter inside.
[19:4] 1 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
[19:4] 2 tn Or “find no basis for an accusation”; Grk “find no cause.”
[11:43] 4 sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).
[12:31] 5 sn The ruler of this world is a reference to Satan.
[12:31] 6 tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.
[18:29] 8 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
[6:37] 9 tn Or “drive away”; Grk “cast out.”
[9:34] 11 tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”
[9:34] 12 tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.
[9:34] 13 tn Grk “and are you teaching us?”
[9:35] 13 tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.
[9:35] 14 tc Although most witnesses (A L Θ Ψ 070 0250 Ë1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì66,75 א B D W sys) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.
[19:5] 15 sn See the note on the purple robe in 19:2.
[19:5] 16 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
[19:5] 17 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
[19:13] 17 tn Or “the judge’s seat.”
[19:13] 18 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to
[19:13] 19 tn Grk “in Hebrew.”
[19:13] 20 sn This is a parenthetical note by the author.
[15:6] 20 sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).
[15:6] 21 tn Grk “they gather them up and throw them into the fire, and they are burned.”
[18:16] 21 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (qurwro") may be either masculine or feminine, but the article here indicates that it is feminine.
