4:10 Jesus answered 1 her, “If you had known 2 the gift of God and who it is who said to you, ‘Give me some water 3 to drink,’ you would have asked him, and he would have given you living water.” 4
When he had said this he went back outside to the Jewish leaders 18 and announced, 19 “I find no basis for an accusation 20 against him.
19:15 Then they 21 shouted out, “Away with him! Away with him! 22 Crucify 23 him!” Pilate asked, 24 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”
19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders 25 ), 26 asked Pilate if he could remove the body of Jesus. Pilate 27 gave him permission, so he went and took the body away. 28
21:20 Peter turned around and saw the disciple whom Jesus loved following them. 29 (This was the disciple 30 who had leaned back against Jesus’ 31 chest at the meal and asked, 32 “Lord, who is the one who is going to betray you?”) 33
1 tn Grk “answered and said to her.”
2 tn Or “if you knew.”
3 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
4 tn This is a second class conditional sentence in Greek.
sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.
5 tn Grk “the hour.”
6 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”
7 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
8 tn Grk “at the seventh hour.”
9 tn Or “how he had become able to see.”
sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).
10 tn Grk “And he said to them.”
11 tn Or “clay” (moistened earth of a clay-like consistency).
12 tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).
13 tn Grk “the blind man.”
14 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
15 tn Grk “And he said, ‘He is a prophet.’”
sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”
16 tn Grk “Pilate said.”
17 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
18 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
19 tn Grk “said to them.”
20 tn Grk “find no cause.”
21 tn Grk “Then these.”
22 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
23 sn See the note on Crucify in 19:6.
24 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
25 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.
26 sn This is a parenthetical note by the author.
27 tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
28 tn Grk “took away his body.”
29 tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
30 tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.
31 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
32 tn Grk “and said.”
33 sn This is a parenthetical note by the author.