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 8:22

8:22 So the Jewish leaders ⁶  began to say, ⁷  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

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 18:39

18:39 But it is your custom that I release one prisoner ¹³  for you at the Passover. ¹⁴  So do you want me to release for you the king of the Jews?”

Yohanes 19:10

19:10 So Pilate said, ¹⁵  “Do you refuse to speak to me? Don’t you know I have the authority ¹⁶  to release you, and to crucify you?” ¹⁷ 

[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.

[8:22]  ⁶ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ⁷ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[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.

[18:39]  ¹³ tn The word “prisoner” is not in the Greek text but is implied.

[18:39]  ¹⁴ sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.

[19:10]  ¹⁵ tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.

[19:10]  ¹⁶ tn Or “the power.”

[19:10]  ¹⁷ tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.

[19:10]  sn See the note on Crucify in 19:6.