Yohanes 1:24

1:24 (Now they had been sent from the Pharisees. ¹ ) ² 

Yohanes 3:1

Conversation with Nicodemus

3:1 Now a certain man, a Pharisee ³  named Nicodemus, who was a member of the Jewish ruling council, ⁴ 

Yohanes 4:1-3

Departure From Judea

4:1 Now when Jesus ⁵  knew that the Pharisees ⁶  had heard that he ⁷  was winning ⁸  and baptizing more disciples than John 4:2 (although Jesus himself was not baptizing, but his disciples were), ⁹  4:3 he left Judea and set out once more for Galilee. ¹⁰ 

Yohanes 7:32

7:32 The Pharisees ¹¹  heard the crowd ¹²  murmuring these things about Jesus, ¹³  so the chief priests and the Pharisees sent officers ¹⁴  to arrest him. ¹⁵ 

Yohanes 7:45

Lack of Belief

7:45 Then the officers ¹⁶  returned ¹⁷  to the chief priests and Pharisees, ¹⁸  who said to them, “Why didn’t you bring him back with you?” ¹⁹ 

Yohanes 7:47-48

7:47 Then the Pharisees answered, ²⁰  “You haven’t been deceived too, have you? ²¹  7:48 None of the rulers ²²  or the Pharisees have believed in him, have they? ²³ 

Yohanes 7:50

7:50 Nicodemus, who had gone to Jesus ²⁴  before and who was one of the rulers, ²⁵  said, ²⁶ 

Yohanes 8:3

8:3 The experts in the law ²⁷  and the Pharisees ²⁸  brought a woman who had been caught committing adultery. They made her stand in front of them

Yohanes 8:13

8:13 So the Pharisees ²⁹  objected, ³⁰  “You testify about yourself; your testimony is not true!” ³¹ 

Yohanes 9:13

The Pharisees’ Reaction to the Healing

9:13 They brought the man who used to be blind ³²  to the Pharisees. ³³ 

Yohanes 9:15-17

9:15 So the Pharisees asked him again how he had gained his sight. ³⁴  He replied, ³⁵  “He put mud ³⁶  on my eyes and I washed, and now ³⁷  I am able to see.”

9:16 Then some of the Pharisees began to say, ³⁸  “This man is not from God, because he does not observe ³⁹  the Sabbath.” ⁴⁰  But others said, “How can a man who is a sinner perform ⁴¹  such miraculous signs?” Thus there was a division ⁴²  among them. 9:17 So again they asked the man who used to be blind, ⁴³  “What do you say about him, since he caused you to see?” ⁴⁴  “He is a prophet,” the man replied. ⁴⁵ 

Yohanes 9:24

9:24 Then they summoned ⁴⁶  the man who used to be blind ⁴⁷  a second time and said to him, “Promise before God to tell the truth. ⁴⁸  We know that this man ⁴⁹  is a sinner.”

Yohanes 9:40

9:40 Some of the Pharisees ⁵⁰  who were with him heard this ⁵¹  and asked him, ⁵²  “We are not blind too, are we?” ⁵³ 

Yohanes 11:46-47

11:46 But some of them went to the Pharisees ⁵⁴  and reported to them ⁵⁵  what Jesus had done. 11:47 So the chief priests and the Pharisees ⁵⁶  called the council ⁵⁷  together and said, “What are we doing? For this man is performing many miraculous signs.

Yohanes 11:57

11:57 (Now the chief priests and the Pharisees ⁵⁸  had given orders that anyone who knew where Jesus ⁵⁹  was should report it, so that they could arrest ⁶⁰  him.) ⁶¹ 

Yohanes 12:19

12:19 Thus the Pharisees ⁶²  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Yohanes 12:42

12:42 Nevertheless, even among the rulers ⁶³  many believed in him, but because of the Pharisees ⁶⁴  they would not confess Jesus to be the Christ, ⁶⁵  so that they would not be put out of ⁶⁶  the synagogue. ⁶⁷ 

Yohanes 18:3

18:3 So Judas obtained a squad of soldiers ⁶⁸  and some officers of the chief priests and Pharisees. ⁶⁹  They came to the orchard ⁷⁰  with lanterns ⁷¹  and torches and weapons.

[1:24]  ¹ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[1:24]  ² sn This is a parenthetical note by the author.

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

[3:1]  ⁴ tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).

[4:1]  ⁵ 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]  ⁶ sn See the note on Pharisees in 1:24.

[4:1]  ⁷ 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]  ⁸ tn Grk “was making.”

[4:2]  ⁹ sn This is a parenthetical note by the author.

[4:3]  ¹⁰ sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[7:32]  ¹¹ sn See the note on Pharisees in 1:24.

[7:32]  ¹² tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ¹³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ¹⁴ 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]  ¹⁵ 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.

[7:45]  ¹⁶ 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).

[7:45]  ¹⁷ tn Grk “came.”

[7:45]  ¹⁸ sn See the note on Pharisees in 1:24.

[7:45]  ¹⁹ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[7:47]  ²⁰ tn Grk “answered them.”

[7:47]  ²¹ 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?”).

[7:48]  ²² sn The chief priests and Pharisees (John 7:45) 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. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ²³ 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 they?”).

[7:50]  ²⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ²⁵ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ²⁶ tn Grk “said to them.”

[8:3]  ²⁷ 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]  ²⁸ sn See the note on Pharisees in 1:24.

[8:13]  ²⁹ sn See the note on Pharisees in 1:24.

[8:13]  ³⁰ tn Grk “Then the Pharisees said to him.”

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

[9:13]  ³² tn Grk “who was formerly blind.”

[9:13]  ³³ sn See the note on Pharisees in 1:24.

[9:15]  ³⁴ tn Or “how he had become able to see.”

[9:15]  sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).

[9:15]  ³⁵ tn Grk “And he said to them.”

[9:15]  ³⁶ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ³⁷ 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).

[9:16]  ³⁸ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ³⁹ tn Grk “he does not keep.”

[9:16]  ⁴⁰ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁴¹ tn Grk “do.”

[9:16]  ⁴² tn Or “So there was discord.”

[9:17]  ⁴³ tn Grk “the blind man.”

[9:17]  ⁴⁴ tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ⁴⁵ tn Grk “And he said, ‘He is a prophet.’”

[9:17]  sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”

[9:24]  ⁴⁶ tn Grk “they called.”

[9:24]  ⁴⁷ tn Grk “who was blind.”

[9:24]  ⁴⁸ tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ⁴⁹ tn The phrase “this man” is a reference to Jesus.

[9:40]  ⁵⁰ sn See the note on Pharisees in 1:24.

[9:40]  ⁵¹ tn Grk “heard these things.”

[9:40]  ⁵² tn Grk “and said to him.”

[9:40]  ⁵³ 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 “are we?”).

[11:46]  ⁵⁴ sn See the note on Pharisees in 1:24.

[11:46]  ⁵⁵ tn Grk “told them.”

[11:47]  ⁵⁶ 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]  ⁵⁷ 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]  ⁵⁸ 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]  ⁵⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ⁶⁰ tn Or “could seize.”

[11:57]  ⁶¹ sn This is a parenthetical note by the author.

[12:19]  ⁶² sn See the note on Pharisees in 1:24.

[12:42]  ⁶³ 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]  ⁶⁴ sn See the note on Pharisees in 1:24.

[12:42]  ⁶⁵ 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]  ⁶⁶ tn Or “be expelled from.”

[12:42]  ⁶⁷ sn Compare John 9:22. See the note on synagogue in 6:59.

[18:3]  ⁶⁸ tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one tenth of a legion). It was under the command of a χιλίαρχος (ciliarco", v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.

[18:3]  ⁶⁹ tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.

[18:3]  sn See the note on Pharisees in 1:24.

[18:3]  ⁷⁰ tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.

[18:3]  ⁷¹ tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.

[18:3]  sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).