Yohanes 18:14

18:14 (Now it was Caiaphas who had advised ¹  the Jewish leaders ²  that it was to their advantage that one man die for the people.) ³ 

Yohanes 11:50

11:50 You do not realize ⁴  that it is more to your advantage to have one man ⁵  die for the people than for the whole nation to perish.” ⁶ 

Yohanes 12:42

12:42 Nevertheless, even among the rulers ⁷  many believed in him, but because of the Pharisees ⁸  they would not confess Jesus to be the Christ, ⁹  so that they would not be put out of ¹⁰  the synagogue. ¹¹ 

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ¹²  them.

[18:14]  ¹ tn Or “counseled.”

[18:14]  ² tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.

[18:14]  ³ sn This is a parenthetical note by the author.

[11:50]  ⁴ tn Or “you are not considering.”

[11:50]  ⁵ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ⁶ sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[12:42]  ⁷ 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]  ⁸ sn See the note on Pharisees in 1:24.

[12:42]  ⁹ 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]  ¹⁰ tn Or “be expelled from.”

[12:42]  ¹¹ sn Compare John 9:22. See the note on synagogue in 6:59.

[8:2]  ¹² tn An ingressive sense for the imperfect fits well here following the aorist participle.