John 6:50

6:50 This ¹  is the bread that has come down from heaven, so that a person ²  may eat from it and not die.

John 7:22

7:22 However, because Moses gave you the practice of circumcision ³  (not that it came from Moses, but from the forefathers), you circumcise a male child ⁴  on the Sabbath.

John 7:52

7:52 They replied, ⁵  “You aren’t from Galilee too, are you? ⁶  Investigate carefully and you will see that no prophet ⁷  comes from Galilee!”

John 8:47

8:47 The one who belongs to ⁸  God listens and responds ⁹  to God’s words. You don’t listen and respond, ¹⁰  because you don’t belong to God.” ¹¹ 

John 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ¹² 

John 18:3

18:3 So Judas obtained a squad of soldiers ¹³  and some officers of the chief priests and Pharisees. ¹⁴  They came to the orchard ¹⁵  with lanterns ¹⁶  and torches and weapons.

[6:50]  ¹ tn Or “Here.”

[6:50]  ² tn Grk “someone” (τις, tis).

[7:22]  ³ tn Grk “gave you circumcision.”

[7:22]  ⁴ tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[7:52]  ⁵ tn Grk “They answered and said to him.”

[7:52]  ⁶ 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]  ⁷ 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.

[8:47]  ⁷ tn Grk “who is of.”

[8:47]  ⁸ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ⁹ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ¹⁰ tn Grk “you are not of God.”

[12:17]  ⁹ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[18:3]  ¹¹ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ¹² tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  ¹³ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ¹⁴ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.