John 3:2

3:2 came to Jesus ¹  at night ²  and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs ³  that you do unless God is with him.”

John 7:48-51

7:48 None of the rulers ⁴  or the Pharisees have believed in him, have they? ⁵  7:49 But this rabble ⁶  who do not know the law are accursed!”

7:50 Nicodemus, who had gone to Jesus ⁷  before and who was one of the rulers, ⁸  said, ⁹  7:51 “Our law doesn’t condemn ¹⁰  a man unless it first hears from him and learns ¹¹  what he is doing, does it?” ¹² 

John 11:45

The Response of the Jewish Leaders

11:45 Then many of the people, ¹³  who had come with Mary and had seen the things Jesus ¹⁴  did, believed in him.

John 19:38

Jesus’ Burial

19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders ¹⁵ ), ¹⁶  asked Pilate if he could remove the body of Jesus. Pilate ¹⁷  gave him permission, so he went and took the body away. ¹⁸ 

[3:2]  ¹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[3:2]  ² tn Or “during the night.”

[3:2]  ³ sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.

[7:48]  ⁴ sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ⁵ 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 “have they?”).

[7:49]  ⁶ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[7:50]  ⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ⁸ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ⁹ tn Grk “said to them.”

[7:51]  ¹⁰ tn Grk “judge.”

[7:51]  ¹¹ tn Grk “knows.”

[7:51]  ¹² 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 “does it?”).

[11:45]  ¹³ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.

[11:45]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[19:38]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.

[19:38]  ¹⁶ sn This is a parenthetical note by the author.

[19:38]  ¹⁷ tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[19:38]  ¹⁸ tn Grk “took away his body.”