Yohanes 7:12

7:12 There was ¹  a lot of grumbling ²  about him among the crowds. ³  Some were saying, “He is a good man,” but others, “He deceives the common people.” ⁴ 

Yohanes 8:6

8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ⁵  him.) ⁶  Jesus bent down and wrote on the ground with his finger. ⁷ 

Yohanes 12:34

12:34 Then the crowd responded, ⁸  “We have heard from the law that the Christ ⁹  will remain forever. ¹⁰  How ¹¹  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”

Yohanes 19:21

19:21 Then the chief priests of the Jews ¹²  said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’”

[7:12]  ¹ tn Grk “And there was.”

[7:12]  ² tn Or “complaining.”

[7:12]  ³ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ⁴ tn Or “the crowd.”

[8:6]  ⁵ tn Grk “so that they could accuse.”

[8:6]  ⁶ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ⁷ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[12:34]  ⁸ tn Grk “Then the crowd answered him.”

[12:34]  ⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ¹⁰ tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ¹¹ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[19:21]  ¹² tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”