John 5:45

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. ¹ 

John 7:52

7:52 They replied, ²  “You aren’t from Galilee too, are you? ³  Investigate carefully and you will see that no prophet ⁴  comes from Galilee!”

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.”]] ⁵ 

John 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁶  and said to him, “Do you believe in the Son of Man?” ⁷ 

John 9:41

9:41 Jesus replied, ⁸  “If you were blind, you would not be guilty of sin, ⁹  but now because you claim that you can see, ¹⁰  your guilt ¹¹  remains.” ¹² 

John 15:7

15:7 If you remain ¹³  in me and my words remain ¹⁴  in you, ask whatever you want, and it will be done for you. ¹⁵ 

John 16:27

16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. ¹⁶ 

John 16:30

16:30 Now we know that you know everything ¹⁷  and do not need anyone ¹⁸  to ask you anything. ¹⁹  Because of this ²⁰  we believe that you have come from God.”

John 18:21

18:21 Why do you ask me? Ask those who heard what I said. ²¹  They ²²  know what I said.”

John 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ²³  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ²⁴  against him.”

[5:45]  ¹ sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[7:52]  ² tn Grk “They answered and said to him.”

[7:52]  ³ 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 “are you?”).

[7:52]  ⁴ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[8:11]  ³ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[9:35]  ⁴ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁵ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) 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.

[9:41]  ⁵ tn Grk “Jesus said to them.”

[9:41]  ⁶ tn Grk “you would not have sin.”

[9:41]  ⁷ tn Grk “now because you say, ‘We see…’”

[9:41]  ⁸ tn Or “your sin.”

[9:41]  ⁹ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

[15:7]  ⁶ tn Or “reside.”

[15:7]  ⁷ tn Or “reside.”

[15:7]  ⁸ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[16:27]  ⁷ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).

[16:30]  ⁸ tn Grk “all things.”

[16:30]  ⁹ tn Grk “and have no need of anyone.”

[16:30]  ¹⁰ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ¹¹ tn Or “By this.”

[18:21]  ⁹ tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

[18:21]  ¹⁰ tn Grk “Look, these know what I said.”

[19:4]  ¹⁰ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ¹¹ tn Or “find no basis for an accusation”; Grk “find no cause.”