Yohanes 9:7
Konteks9:7 and said to him, “Go wash in the pool of Siloam” 1 (which is translated “sent”). 2 So the blind man 3 went away and washed, and came back seeing.
Yohanes 18:31
Konteks18:31 Pilate told them, 4 “Take him yourselves and pass judgment on him 5 according to your own law!” 6 The Jewish leaders 7 replied, 8 “We cannot legally put anyone to death.” 9
Yohanes 19:12
Konteks19:12 From this point on, Pilate tried 10 to release him. But the Jewish leaders 11 shouted out, 12 “If you release this man, 13 you are no friend of Caesar! 14 Everyone who claims to be a king 15 opposes Caesar!”
Yohanes 19:15
Konteks19:15 Then they 16 shouted out, “Away with him! Away with him! 17 Crucify 18 him!” Pilate asked, 19 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!”
[9:7] 1 tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.
[9:7] 2 sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.
[9:7] 3 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
[18:31] 4 tn Grk “Then Pilate said to them.”
[18:31] 5 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
[18:31] 6 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
[18:31] 7 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.
[18:31] 8 tn Grk “said to him.”
[18:31] 9 tn Grk “It is not permitted to us to kill anyone.”
[18:31] sn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58-60; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen’s death may be explained as a result of “mob violence” rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White (Roman Society and Roman Law in the New Testament, 1-47; and “The Trial of Christ,” Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John’s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this.
[19:12] 11 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:12] 12 tn Grk “shouted out, saying.”
[19:12] 14 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (
[19:12] 15 tn Grk “who makes himself out to be a king.”
[19:15] 16 tn Grk “Then these.”
[19:15] 17 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[19:15] 18 sn See the note on Crucify in 19:6.
[19:15] 19 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.