Yohanes 7:48-52
Konteks7:48 None of the rulers 1 or the Pharisees have believed in him, have they? 2 7:49 But this rabble 3 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 4 before and who was one of the rulers, 5 said, 6 7:51 “Our law doesn’t condemn 7 a man unless it first hears from him and learns 8 what he is doing, does it?” 9 7:52 They replied, 10 “You aren’t from Galilee too, are you? 11 Investigate carefully and you will see that no prophet 12 comes from Galilee!”
Yohanes 19:38-42
Konteks19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders 13 ), 14 asked Pilate if he could remove the body of Jesus. Pilate 15 gave him permission, so he went and took the body away. 16 19:39 Nicodemus, the man who had previously come to Jesus 17 at night, 18 accompanied Joseph, 19 carrying a mixture of myrrh and aloes 20 weighing about seventy-five pounds. 21 19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, 22 in strips of linen cloth 23 according to Jewish burial customs. 24 19:41 Now at the place where Jesus 25 was crucified 26 there was a garden, 27 and in the garden 28 was a new tomb where no one had yet been buried. 29 19:42 And so, because it was the Jewish day of preparation 30 and the tomb was nearby, 31 they placed Jesus’ body there.
[7:48] 1 sn The chief priests and Pharisees (John 7:45) 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. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
[7:48] 2 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).
[7:49] 3 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
[7:50] 4 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:50] 5 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
[7:50] 6 tn Grk “said to them.”
[7:51] 9 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).
[7:52] 10 tn Grk “They answered and said to him.”
[7:52] 11 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
[7:52] 12 tc At least one early and important ms (Ì66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.
[7:52] tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì66 which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).
[19:38] 13 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.
[19:38] 14 sn This is a parenthetical note by the author.
[19:38] 15 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.
[19:38] 16 tn Grk “took away his body.”
[19:39] 17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:39] 18 sn See John 3:1-21.
[19:39] 19 tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.
[19:39] 20 sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.
[19:39] 21 sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.
[19:40] 22 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
[19:40] 23 tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.
[19:40] 24 tn Grk “cloth as is the custom of the Jews to prepare for burial.”
[19:41] 25 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:41] 26 sn See the note on Crucify in 19:6.
[19:41] 27 tn Or “an orchard.”
[19:41] 29 tn Grk “been placed.”
[19:42] 30 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[19:42] 31 sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.
