8:28 Then Jesus said, 24 “When you lift up the Son of Man, then you will know that I am he, 25 and I do nothing on my own initiative, 26 but I speak just what the Father taught me. 27
9:18 Now the Jewish religious leaders 33 refused to believe 34 that he had really been blind and had gained his sight until at last they summoned 35 the parents of the man who had become able to see. 36
19:12 From this point on, Pilate tried 41 to release him. But the Jewish leaders 42 shouted out, 43 “If you release this man, 44 you are no friend of Caesar! 45 Everyone who claims to be a king 46 opposes Caesar!”
1 tn The grammatical structure of the question in Greek presupposes a negative reply.
2 tn Or “knew.”
3 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
4 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.
5 tn Grk “while I am going.”
6 tn Grk “another.”
7 tn The word “there” is not in the Greek text but is implied.
8 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”
9 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
10 tn Grk “on this one.”
11 tn Grk “Truly, truly, I say to you.”
12 sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.
13 tn That is, “no eternal life” (as opposed to physical life).
14 tn Grk “who speaks from himself.”
15 tn Or “seeks.”
16 tn Or “praise”; Grk “glory.”
17 tn Or “seeks.”
18 tn Or “praise”; Grk “glory.”
19 tn Or “is truthful”; Grk “is true.”
20 tn Grk “a man.” See the note on “male child” in the previous verse.
21 tn Grk “receives circumcision.”
22 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
23 tn Or “made an entire man well.”
24 tn Grk “Then Jesus said to them” (the words “to them” are not found in all
25 tn Grk “that I am.” See the note on this phrase in v. 24.
26 tn Grk “I do nothing from myself.”
27 tn Grk “but just as the Father taught me, these things I speak.”
28 tn Grk “That one answered.”
29 tn Or “clay” (moistened earth of a clay-like consistency).
30 tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.
31 tn Grk “said to me.”
32 tn Or “and I gained my sight.”
33 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.”
34 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
35 tn Grk “they called.”
36 tn Or “the man who had gained his sight.”
37 tn See the note on the word “slaves” in 4:51.
38 sn This incident is recounted in v. 10.
39 tn Or “garden.”
40 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
41 tn Grk “sought.”
42 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
43 tn Grk “shouted out, saying.”
44 tn Grk “this one.”
45 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (
46 tn Grk “who makes himself out to be a king.”
47 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”