7:45 Then the officers 1 returned 2 to the chief priests and Pharisees, 3 who said to them, “Why didn’t you bring him back with you?” 4
10:40 Jesus 10 went back across the Jordan River 11 again to the place where John 12 had been baptizing at an earlier time, 13 and he stayed there.
18:33 So Pilate went back into the governor’s residence, 19 summoned Jesus, and asked him, “Are you the king of the Jews?” 20
1 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).
2 tn Grk “came.”
3 sn See the note on Pharisees in 1:24.
4 tn Grk “Why did you not bring him?” The words “back with you” are implied.
5 tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.
6 sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.
7 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
8 tn Grk “Because of this the Father loves me.”
9 tn Or “die willingly.”
10 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
11 tn The word “River” is not in the Greek text but is supplied for clarity.
12 sn John refers to John the Baptist.
13 tn Grk “formerly.”
sn This refers to the city of Bethany across the Jordan River (see John 1:28).
14 tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.
15 tn Grk “had given all things into his hands.”
16 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
17 sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.
18 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.
sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.
19 tn Grk “into the praetorium.”
20 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.
21 tn Grk “into the praetorium.”
22 tn Grk “Jesus said to him.”
23 tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.
24 tn The word “back” is supplied to clarify the meaning.