Discovery BoxJohn 1:15 
Context1:15 John 1 testified 2 about him and shouted out, 3 “This one was the one about whom I said, ‘He who comes after me is greater than I am, 4 because he existed before me.’”
John 2:15
Context2:15 So he made a whip of cords 5 and drove them all out of the temple courts, 6 with the sheep and the oxen. He scattered the coins of the money changers 7 and overturned their tables.
John 4:45
Context4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem 8 at the feast 9 (for they themselves had gone to the feast). 10
John 4:47
Context4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him 11 to come down and heal his son, who was about to die.
John 5:6
Context5:6 When Jesus saw him lying there and when he realized 12 that the man 13 had been disabled a long time already, he said to him, “Do you want to become well?”
John 5:18
Context5:18 For this reason the Jewish leaders 14 were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.
John 9:17
Context9:17 So again they asked the man who used to be blind, 15 “What do you say about him, since he caused you to see?” 16 “He is a prophet,” the man replied. 17
John 11:9
Context11:9 Jesus replied, 18 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 19 because he sees the light of this world. 20
John 18:1
Context18:1 When he had said these things, 21 Jesus went out with his disciples across the Kidron Valley. 22 There was an orchard 23 there, and he and his disciples went into it.
John 18:38
Context18:38 Pilate asked, 24 “What is truth?” 25
When he had said this he went back outside to the Jewish leaders 26 and announced, 27 “I find no basis for an accusation 28 against him.
1 sn John refers to John the Baptist.
2 tn Or “bore witness.”
3 tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
4 tn Or “has a higher rank than I.”
5 tc Several witnesses, two of which are quite ancient (Ì66,75 L N Ë1 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë13 Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”
6 tn Grk “the temple.”
7 sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.
8 sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.
map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
9 sn See John 2:23-25.
10 sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.
11 tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.
12 tn Or “knew.”
13 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
14 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
15 tn Grk “the blind man.”
16 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
17 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.”
18 tn Grk “Jesus answered.”
19 tn Or “he does not trip.”
20 sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).
21 sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.
22 tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).
23 tn Or “a garden.”
24 tn Grk “Pilate said.”
25 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).
26 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.
27 tn Grk “said to them.”
28 tn Grk “find no cause.”
