John 7:32

7:32 The Pharisees ¹  heard the crowd ²  murmuring these things about Jesus, ³  so the chief priests and the Pharisees sent officers ⁴  to arrest him. ⁵ 

John 7:47

7:47 Then the Pharisees answered, ⁶  “You haven’t been deceived too, have you? ⁷ 

John 8:3

8:3 The experts in the law ⁸  and the Pharisees ⁹  brought a woman who had been caught committing adultery. They made her stand in front of them

John 8:13

8:13 So the Pharisees ¹⁰  objected, ¹¹  “You testify about yourself; your testimony is not true!” ¹² 

John 4:1

Departure From Judea

4:1 Now when Jesus ¹³  knew that the Pharisees ¹⁴  had heard that he ¹⁵  was winning ¹⁶  and baptizing more disciples than John

John 11:47

11:47 So the chief priests and the Pharisees ¹⁷  called the council ¹⁸  together and said, “What are we doing? For this man is performing many miraculous signs.

John 11:57

11:57 (Now the chief priests and the Pharisees ¹⁹  had given orders that anyone who knew where Jesus ²⁰  was should report it, so that they could arrest ²¹  him.) ²² 

John 12:19

12:19 Thus the Pharisees ²³  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

John 9:15

9:15 So the Pharisees asked him again how he had gained his sight. ²⁴  He replied, ²⁵  “He put mud ²⁶  on my eyes and I washed, and now ²⁷  I am able to see.”

[7:32]  ¹ sn See the note on Pharisees in 1:24.

[7:32]  ² tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ⁴ 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).

[7:32]  ⁵ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[7:47]  ⁶ tn Grk “answered them.”

[7:47]  ⁷ 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?”).

[8:3]  ¹¹ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ¹² sn See the note on Pharisees in 1:24.

[8:13]  ¹⁶ sn See the note on Pharisees in 1:24.

[8:13]  ¹⁷ tn Grk “Then the Pharisees said to him.”

[8:13]  ¹⁸ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[4:1]  ²¹ tc Several early and important witnesses, along with the majority of later ones (Ì^66c,75 A B C L W^s Ψ 083 ˹³ 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì^66* א D Θ 086 ˹ 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  ²² sn See the note on Pharisees in 1:24.

[4:1]  ²³ tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  ²⁴ tn Grk “was making.”

[11:47]  ²⁶ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ²⁷ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:57]  ³¹ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:57]  ³² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ³³ tn Or “could seize.”

[11:57]  ³⁴ sn This is a parenthetical note by the author.

[12:19]  ³⁶ sn See the note on Pharisees in 1:24.

[9:15]  ⁴¹ tn Or “how he had become able to see.”

[9:15]  ⁴² tn Grk “And he said to them.”

[9:15]  ⁴³ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ⁴⁴ tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).