Yohanes 3:32

3:32 He testifies about what he has seen and heard, but no one accepts his testimony.

Yohanes 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 

Yohanes 9:35

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁶  and said to him, “Do you believe in the Son of Man?” ⁷ 

Yohanes 10:3

10:3 The doorkeeper ⁸  opens the door ⁹  for him, ¹⁰  and the sheep hear his voice. He ¹¹  calls his own sheep by name and leads them out. ¹² 

Yohanes 18:21

18:21 Why do you ask me? Ask those who heard what I said. ¹³  They ¹⁴  know what I said.”

[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.

[9:35]  ⁶ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁷ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[10:3]  ⁸ tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ⁹ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ¹⁰ tn Grk “For this one.”

[10:3]  ¹¹ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ¹² sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[18:21]  ¹³ tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.

[18:21]  ¹⁴ tn Grk “Look, these know what I said.”