Yohanes 7:30-31
Konteks7:30 So then they tried to seize Jesus, 1 but no one laid a hand on him, because his time 2 had not yet come. 7:31 Yet many of the crowd 3 believed in him and said, “Whenever the Christ 4 comes, he won’t perform more miraculous signs than this man did, will he?” 5
Yohanes 7:40-52
Konteks7:40 When they heard these words, some of the crowd 6 began to say, “This really 7 is the Prophet!” 8 7:41 Others said, “This is the Christ!” 9 But still others said, “No, 10 for the Christ doesn’t come from Galilee, does he? 11 7:42 Don’t the scriptures say that the Christ is a descendant 12 of David 13 and comes from Bethlehem, 14 the village where David lived?” 15 7:43 So there was a division in the crowd 16 because of Jesus. 17 7:44 Some of them were wanting to seize him, but no one laid a hand on him. 18
7:45 Then the officers 19 returned 20 to the chief priests and Pharisees, 21 who said to them, “Why didn’t you bring him back with you?” 22 7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, 23 “You haven’t been deceived too, have you? 24 7:48 None of the rulers 25 or the Pharisees have believed in him, have they? 26 7:49 But this rabble 27 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 28 before and who was one of the rulers, 29 said, 30 7:51 “Our law doesn’t condemn 31 a man unless it first hears from him and learns 32 what he is doing, does it?” 33 7:52 They replied, 34 “You aren’t from Galilee too, are you? 35 Investigate carefully and you will see that no prophet 36 comes from Galilee!”
Yohanes 10:19-21
Konteks10:19 Another sharp division took place among the Jewish people 37 because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! 38 Why do you listen to him?” 10:21 Others said, “These are not the words 39 of someone possessed by a demon. A demon cannot cause the blind to see, 40 can it?” 41
Yohanes 11:45-46
Konteks11:45 Then many of the people, 42 who had come with Mary and had seen the things Jesus 43 did, believed in him. 11:46 But some of them went to the Pharisees 44 and reported to them 45 what Jesus had done.
Yohanes 12:37-43
Konteks12:37 Although Jesus 46 had performed 47 so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word 48 of Isaiah the prophet would be fulfilled. He said, 49 “Lord, who has believed our message, and to whom has the arm of the Lord 50 been revealed?” 51 12:39 For this reason they could not believe, 52 because again Isaiah said,
12:40 “He has blinded their eyes
and hardened their heart, 53
so that they would not see with their eyes
and understand with their heart, 54
and turn to me, 55 and I would heal them.” 56
12:41 Isaiah said these things because he saw Christ’s 57 glory, and spoke about him.
12:42 Nevertheless, even among the rulers 58 many believed in him, but because of the Pharisees 59 they would not confess Jesus to be the Christ, 60 so that they would not be put out of 61 the synagogue. 62 12:43 For they loved praise 63 from men more than praise 64 from God.
[7:30] 1 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:30] sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.
[7:31] 3 tn Or “The common people” (as opposed to the religious authorities).
[7:31] 4 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:31] sn See the note on Christ in 1:20.
[7:31] 5 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 it is “will he?”).
[7:40] 6 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:40] 8 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
[7:41] 9 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:41] sn See the note on Christ in 1:20.
[7:41] 10 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
[7:41] 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 “does he?”).
[7:42] 12 tn Grk “is from the seed” (an idiom for human descent).
[7:42] 13 sn An allusion to Ps 89:4.
[7:42] 14 sn An allusion to Mic 5:2.
[7:42] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[7:42] 15 tn Grk “the village where David was.”
[7:43] 16 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:43] 17 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:44] 18 sn Compare John 7:30 regarding the attempt to seize Jesus.
[7:45] 19 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).
[7:45] 21 sn See the note on Pharisees in 1:24.
[7:45] 22 tn Grk “Why did you not bring him?” The words “back with you” are implied.
[7:47] 23 tn Grk “answered them.”
[7:47] 24 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 you?”).
[7:48] 25 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] 26 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] 27 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
[7:50] 28 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:50] 29 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
[7:50] 30 tn Grk “said to them.”
[7:51] 33 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] 34 tn Grk “They answered and said to him.”
[7:52] 35 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] 36 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).
[10:19] 37 tn Or perhaps “the Jewish religious leaders”; 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 could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.
[10:20] 38 tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.
[10:21] 39 tn Or “the sayings.”
[10:21] 40 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
[10:21] 41 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 “can it?”).
[11:45] 42 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.
[11:45] 43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[11:46] 44 sn See the note on Pharisees in 1:24.
[11:46] 45 tn Grk “told them.”
[12:37] 46 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[12:38] 50 tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).
[12:38] 51 sn A quotation from Isa 53:1.
[12:39] 52 sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.
[12:40] 53 tn Or “closed their mind.”
[12:40] 54 tn Or “their mind.”
[12:40] 55 tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.
[12:40] 56 sn A quotation from Isa 6:10.
[12:41] 57 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).
[12:41] sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.
[12:42] 58 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
[12:42] 59 sn See the note on Pharisees in 1:24.
[12:42] 60 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”
[12:42] sn See the note on Christ in 1:20.
[12:42] 61 tn Or “be expelled from.”
[12:42] 62 sn Compare John 9:22. See the note on synagogue in 6:59.
