Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ¹  realized that only one small boat ²  had been there, and that Jesus had not boarded ³  it with his disciples, but that his disciples had gone away alone.

Yohanes 16:17

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ⁴  ‘In a little while you ⁵  will not see me; again after a little while, you ⁶  will see me,’ and, ‘because I am going to the Father’?” ⁷ 

Yohanes 19:6

19:6 When the chief priests and their officers saw him, they shouted out, “Crucify ⁸  him! Crucify him!” ⁹  Pilate said, ¹⁰  “You take him and crucify him! ¹¹  Certainly ¹²  I find no reason for an accusation ¹³  against him!”

[6:22]  ¹ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ² tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ³ tn Grk “entered.”

[16:17]  ⁴ tn Grk “What is this that he is saying to us.”

[16:17]  ⁵ tn Grk “A little while, and you.”

[16:17]  ⁶ tn Grk “and again a little while, and you.”

[16:17]  ⁷ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[19:6]  ⁸ sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.

[19:6]  ⁹ tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.

[19:6]  ¹⁰ tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.

[19:6]  ¹¹ sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.

[19:6]  ¹² tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.

[19:6]  ¹³ tn Or “find no basis for an accusation”; Grk “find no cause.”