John 7:19-20

7:19 Hasn’t Moses given you the law? Yet not one of you keeps ¹  the law! Why do you want ²  to kill me?”

7:20 The crowd ³  answered, “You’re possessed by a demon! ⁴  Who is trying to kill you?” ⁵ 

John 7:25

Questions About Jesus’ Identity

7:25 Then some of the residents of Jerusalem ⁶  began to say, “Isn’t this the man ⁷  they are trying ⁸  to kill?

John 8:22

8:22 So the Jewish leaders ⁹  began to say, ¹⁰  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

John 8:37

8:37 I know that you are Abraham’s descendants. ¹¹  But you want ¹²  to kill me, because my teaching ¹³  makes no progress among you. ¹⁴ 

John 8:40

8:40 But now you are trying ¹⁵  to kill me, a man who has told you ¹⁶  the truth I heard from God. Abraham did not do this! ¹⁷ 

John 10:10

10:10 The thief comes only to steal and kill ¹⁸  and destroy; I have come so that they may have life, and may have it abundantly. ¹⁹ 

John 16:2

16:2 They will put you out of ²⁰  the synagogue, ²¹  yet a time ²²  is coming when the one who kills you will think he is offering service to God. ²³ 

John 7:1

The Feast of Tabernacles

7:1 After this ²⁴  Jesus traveled throughout Galilee. ²⁵  He ²⁶  stayed out of Judea ²⁷  because the Jewish leaders ²⁸  wanted ²⁹  to kill him.

John 5:18

5:18 For this reason the Jewish leaders ³⁰  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

John 12:10

12:10 So the chief priests planned to kill Lazarus too, ³¹ 

John 11:53

11:53 So from that day they planned together to kill him.

John 10:31

10:31 The Jewish leaders ³²  picked up rocks again to stone him to death.

John 5:16

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things ³³  on the Sabbath, the Jewish leaders ³⁴  began persecuting ³⁵  him.

John 8:59

8:59 Then they picked up ³⁶  stones to throw at him, ³⁷  but Jesus hid himself and went out from the temple area. ³⁸ 

John 11:8

11:8 The disciples replied, ³⁹  “Rabbi, the Jewish leaders ⁴⁰  were just now trying ⁴¹  to stone you to death! Are ⁴²  you going there again?”

John 11:16

11:16 So Thomas (called Didymus ⁴³ ) ⁴⁴  said to his fellow disciples, “Let us go too, so that we may die with him.” ⁴⁵ 

John 10:32

10:32 Jesus said to them, ⁴⁶  “I have shown you many good deeds ⁴⁷  from the Father. For which one of them are you going to stone me?”

[7:19]  ¹ tn Or “accomplishes”; Grk “does.”

[7:19]  ² tn Grk “seek.”

[7:20]  ³ tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).

[7:20]  ⁴ tn Grk “You have a demon!”

[7:20]  ⁵ tn Grk “Who is seeking to kill you?”

[7:25]  ⁵ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:25]  ⁶ tn Grk “Is it not this one.”

[7:25]  ⁷ tn Grk “seeking.”

[8:22]  ⁷ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ⁸ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:37]  ⁹ tn Grk “seed” (an idiom).

[8:37]  ¹⁰ tn Grk “you are seeking.”

[8:37]  ¹¹ tn Grk “my word.”

[8:37]  ¹² tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:40]  ¹¹ tn Grk “seeking.”

[8:40]  ¹² tn Grk “has spoken to you.”

[8:40]  ¹³ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[10:10]  ¹³ tn That is, “to slaughter” (in reference to animals).

[10:10]  ¹⁴ tn That is, more than one would normally expect or anticipate.

[16:2]  ¹⁵ tn Or “expel you from.”

[16:2]  ¹⁶ sn See the note on synagogue in 6:59.

[16:2]  ¹⁷ tn Grk “an hour.”

[16:2]  ¹⁸ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[7:1]  ¹⁷ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ¹⁸ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹⁹ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ²⁰ tn Grk “he did not want to travel around in Judea.”

[7:1]  ²¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ²² tn Grk “were seeking.”

[5:18]  ¹⁹ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[12:10]  ²¹ sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[10:31]  ²³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[5:16]  ²⁵ sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  ²⁶ tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  ²⁷ tn Or “harassing.”

[8:59]  ²⁷ tn Grk “they took up.”

[8:59]  ²⁸ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ²⁹ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[11:8]  ²⁹ tn Grk “The disciples said to him.”

[11:8]  ³⁰ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ³¹ tn Grk “seeking.”

[11:8]  ³² tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:16]  ³¹ sn Didymus means “the twin” in Greek.

[11:16]  ³² sn This is a parenthetical note by the author.

[11:16]  ³³ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[10:32]  ³³ tn Grk “Jesus answered them.”

[10:32]  ³⁴ tn Or “good works.”