John 9:16

9:16 Then some of the Pharisees began to say, ¹  “This man is not from God, because he does not observe ²  the Sabbath.” ³  But others said, “How can a man who is a sinner perform ⁴  such miraculous signs?” Thus there was a division ⁵  among them.

John 12:34

12:34 Then the crowd responded, ⁶  “We have heard from the law that the Christ ⁷  will remain forever. ⁸  How ⁹  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

John 13:1

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁰  had come to depart ¹¹  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹² 

John 18:37

18:37 Then Pilate said, ¹³  “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to ¹⁴  my voice.”

[9:16]  ¹ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ² tn Grk “he does not keep.”

[9:16]  ³ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁴ tn Grk “do.”

[9:16]  ⁵ tn Or “So there was discord.”

[12:34]  ⁶ tn Grk “Then the crowd answered him.”

[12:34]  ⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  ⁸ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ⁹ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:1]  ¹¹ tn Grk “his hour.”

[13:1]  ¹² tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹³ tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[18:37]  ¹⁶ tn Grk “said to him.”

[18:37]  ¹⁷ tn Or “obeys”; Grk “hears.”