John 9:18

9:18 Now the Jewish religious leaders ¹  refused to believe ²  that he had really been blind and had gained his sight until at last they summoned ³  the parents of the man who had become able to see. ⁴ 

John 10:3

10:3 The doorkeeper ⁵  opens the door ⁶  for him, ⁷  and the sheep hear his voice. He ⁸  calls his own sheep by name and leads them out. ⁹ 

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. ¹⁰ 

John 13:38

13:38 Jesus answered, “Will you lay down your life for me? ¹¹  I tell you the solemn truth, ¹²  the rooster will not crow until you have denied me three times!

John 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ¹³  summoned Jesus, and asked him, “Are you the king of the Jews?” ¹⁴ 

[9:18]  ¹ tn Or “the Jewish religious 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ² tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ³ tn Grk “they called.”

[9:18]  ⁴ tn Or “the man who had gained his sight.”

[10:3]  ⁵ tn Or “porter” (British English).

[10:3]  ⁶ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ⁷ tn Grk “For this one.”

[10:3]  ⁸ tn Grk “And he.” 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.

[10:3]  ⁹ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[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.

[13:38]  ¹³ tn Or “Will you die willingly for me?”

[13:38]  ¹⁴ tn Grk “Truly, truly, I say to you.”

[18:33]  ¹⁷ tn Grk “into the praetorium.”

[18:33]  ¹⁸ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.