Yohanes 7:19

7:19 Hasn’t Moses given you the law? Yet not one of you keeps ¹  the law! Why do you want ²  to kill me?”

Yohanes 7:32

7:32 The Pharisees ³  heard the crowd ⁴  murmuring these things about Jesus, ⁵  so the chief priests and the Pharisees sent officers ⁶  to arrest him. ⁷ 

Yohanes 8:37

8:37 I know that you are Abraham’s descendants. ⁸  But you want ⁹  to kill me, because my teaching ¹⁰  makes no progress among you. ¹¹ 

Yohanes 8:59

8:59 Then they picked up ¹²  stones to throw at him, ¹³  but Jesus hid himself and went out from the temple area. ¹⁴ 

Yohanes 10:31

10:31 The Jewish leaders ¹⁵  picked up rocks again to stone him to death.

Yohanes 10:39

10:39 Then ¹⁶  they attempted ¹⁷  again to seize him, but he escaped their clutches. ¹⁸ 

Yohanes 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 

Markus 11:18

11:18 The chief priests and the experts in the law ²³  heard it and they considered how they could assassinate ²⁴  him, for they feared him, because the whole crowd was amazed by his teaching.

Lukas 19:47-48

19:47 Jesus ²⁵  was teaching daily in the temple courts. The chief priests and the experts in the law ²⁶  and the prominent leaders among the people were seeking to assassinate ²⁷  him, 19:48 but ²⁸  they could not find a way to do it, ²⁹  for all the people hung on his words. ³⁰ 

Lukas 20:19

20:19 Then ³¹  the experts in the law ³²  and the chief priests wanted to arrest ³³  him that very hour, because they realized he had told this parable against them. But ³⁴  they were afraid of the people.

[7:19]  ¹ tn Or “accomplishes”; Grk “does.”

[7:19]  ² tn Grk “seek.”

[7:32]  ³ sn See the note on Pharisees in 1:24.

[7:32]  ⁴ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ⁶ 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]  ⁷ 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.

[8:37]  ⁸ tn Grk “seed” (an idiom).

[8:37]  ⁹ tn Grk “you are seeking.”

[8:37]  ¹⁰ tn Grk “my word.”

[8:37]  ¹¹ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:59]  ¹² tn Grk “they took up.”

[8:59]  ¹³ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ¹⁴ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[10:31]  ¹⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[10:39]  ¹⁶ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ¹⁷ tn Grk “they were seeking.”

[10:39]  ¹⁸ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[11:57]  ¹⁹ 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]  ²⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ²¹ tn Or “could seize.”

[11:57]  ²² sn This is a parenthetical note by the author.

[11:18]  ²³ tn Or “The chief priests and the scribes.” See the note on the phrase “experts in the law” in 1:22.

[11:18]  ²⁴ tn Grk “how they could destroy him.”

[19:47]  ²⁵ tn Grk “And he”; the referent (Jesus) has been specified in the translation for clarity. Here καί (kai) has not been translated because of differences between Greek and English style.

[19:47]  ²⁶ tn Grk “and the scribes.” See the note on the phrase “experts in the law” in 5:21.

[19:47]  ²⁷ tn Grk “to destroy.”

[19:47]  sn The action at the temple was the last straw. In their view, if Jesus could cause trouble in the holy place, then he must be stopped, so the leaders were seeking to assassinate him.

[19:48]  ²⁸ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.

[19:48]  ²⁹ tn Grk “they did not find the thing that they might do.”

[19:48]  ³⁰ sn All the people hung on his words is an idiom for intent, eager listening. Jesus’ popularity and support made it unwise for the leadership to seize him.

[20:19]  ³¹ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.

[20:19]  ³² tn Or “The scribes” See the note on the phrase “experts in the law” in 5:21.

[20:19]  ³³ tn Grk “tried to lay hands on him.”

[20:19]  ³⁴ tn Here καί (kai) has been translated as “but” to indicate the contrast present in this context.