John 9:13

The Pharisees’ Reaction to the Healing

9:13 They brought the man who used to be blind ¹  to the Pharisees. ² 

John 11:7

11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ³ 

John 8:3

8:3 The experts in the law ⁴  and the Pharisees ⁵  brought a woman who had been caught committing adultery. They made her stand in front of them

John 11:15-16

11:15 and I am glad ⁶  for your sake that I was not there, so that you may believe. ⁷  But let us go to him.” 11:16 So Thomas (called Didymus ⁸ ) ⁹  said to his fellow disciples, “Let us go too, so that we may die with him.” ¹⁰ 

John 18:13

18:13 They ¹¹  brought him first to Annas, for he was the father-in-law of Caiaphas, who was high priest that year. ¹² 

John 7:45

Lack of Belief

7:45 Then the officers ¹³  returned ¹⁴  to the chief priests and Pharisees, ¹⁵  who said to them, “Why didn’t you bring him back with you?” ¹⁶ 

John 14:31

14:31 but I am doing just what the Father commanded me, so that the world may know ¹⁷  that I love the Father. ¹⁸  Get up, let us go from here.” ¹⁹ 

John 19:4

19:4 Again Pilate went out and said to the Jewish leaders, ²⁰  “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation ²¹  against him.”

John 19:13

19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat ²²  in the place called “The Stone Pavement” ²³  (Gabbatha in ²⁴  Aramaic). ²⁵ 

John 1:42

1:42 Andrew brought Simon ²⁶  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ²⁷  You will be called Cephas” (which is translated Peter). ²⁸ 

John 10:16

10:16 I have ²⁹  other sheep that do not come from ³⁰  this sheepfold. ³¹  I must bring them too, and they will listen to my voice, ³²  so that ³³  there will be one flock and ³⁴  one shepherd.

John 18:28

Jesus Brought Before Pilate

18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. ³⁵  (Now it was very early morning.) ³⁶  They ³⁷  did not go into the governor’s residence ³⁸  so they would not be ceremonially defiled, but could eat the Passover meal.

[9:13]  ¹ tn Grk “who was formerly blind.”

[9:13]  ² sn See the note on Pharisees in 1:24.

[11:7]  ³ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[8:3]  ⁵ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ⁶ sn See the note on Pharisees in 1:24.

[11:15]  ⁷ tn Grk “and I rejoice.”

[11:15]  ⁸ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:16]  ⁹ sn Didymus means “the twin” in Greek.

[11:16]  ¹⁰ sn This is a parenthetical note by the author.

[11:16]  ¹¹ 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.

[18:13]  ¹¹ tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[18:13]  ¹² sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.

[7:45]  ¹³ tn Or “servants.” The “chief priests and Pharisees” 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. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ¹⁴ tn Grk “came.”

[7:45]  ¹⁵ sn See the note on Pharisees in 1:24.

[7:45]  ¹⁶ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[14:31]  ¹⁵ tn Or “may learn.”

[14:31]  ¹⁶ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ¹⁷ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[19:4]  ¹⁷ tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.

[19:4]  ¹⁸ tn Or “find no basis for an accusation”; Grk “find no cause.”

[19:13]  ¹⁹ tn Or “the judge’s seat.”

[19:13]  ²⁰ 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 a.d. 135, however.

[19:13]  ²¹ tn Grk “in Hebrew.”

[19:13]  ²² sn This is a parenthetical note by the author.

[1:42]  ²¹ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ²² tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ²³ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[10:16]  ²³ tn Grk “And I have.” 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.

[10:16]  ²⁴ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ²⁵ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ²⁶ tn Grk “they will hear my voice.”

[10:16]  ²⁷ tn Grk “voice, and.”

[10:16]  ²⁸ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[18:28]  ²⁵ tn Grk “to the praetorium.”

[18:28]  ²⁶ sn This is a parenthetical note by the author.

[18:28]  ²⁷ tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[18:28]  ²⁸ tn Grk “into the praetorium.”