² sn With reference to controversial questions. Note how the “neutral” Roman authorities saw the issue. This was a religious rather than a civil dispute. See Acts 18:15.

² tn Or “the Jewish Christians”; Grk “those of the circumcision.” Within the larger group of Christians were some whose loyalties ran along ethnic-religious lines.

¹ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.

¹ tn Grk “And he”; the referent (the expert in religious law, shortened here to “the expert”) has been specified in the translation for clarity.

¹ tn Grk “And he”; the referent (the expert in religious law) has been specified in the translation for clarity. Here δέ (de) has not been translated.

² sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

² sn According to the Mishnah, the age of twelve years old is one year before a boy becomes responsible for his religious commitments (m. Niddah 5.6).

¹ sn Jesus telling his disciples to stay there in one house contrasts with the practice of religious philosophers in the ancient world who went from house to house begging.

¹ sn Perhaps some religious rite is in view, or the size of the bowls is emphasized (i.e., bowls as large as sacrificial bowls).

² tn Heb “Sanctify war.” This is probably an idiom from early Israel’s holy wars in which religious rites were to precede the battle.

¹ tn The Hebrew word used here is a hapax legomenon. It refers to the self-abasement that accompanies religious sorrow and fasting.

¹ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

² sn The Lord prefers righteousness above religious service (e.g., Prov 15:8; 21:29; 1 Sam 15:22; Ps 40:6-8; Isa 1:11-17). This is not a rejection of ritual worship; rather, religious acts are without value apart from righteous living.

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.”

² tn Although it is possible the term νομικός (nomikos) indicates an expert in Jewish religious law here, according to L&N 33.338 and 56.37 it is more probable that Zenas was a specialist in civil law.

² sn Making their deeds known. Ephesus was a major pagan religious center with much syncretistic “magical” practice. Coming to Jesus changed the lives and attitudes of these believers, creating a social impact.

⁴ tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.

² tn Or “the prize calf” (L&N 65.8). See also L&N 44.2, “grain-fattened.” Such a calf was usually reserved for religious celebrations.

¹ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context between the previous characters (considered by society to be examples of piety and religious duty) and a hated Samaritan.

¹ sn Jesus reversed the question the expert in religious law asked in v. 29 to one of becoming a neighbor by loving. “Do not think about who they are, but who you are,” was his reply.