Yohanes 20:26

20:26 Eight days later the disciples were again together in the house, ¹  and Thomas was with them. Although the doors were locked, ²  Jesus came and stood among them and said, “Peace be with you!”

Yohanes 20:19

Jesus’ Appearance to the Disciples

20:19 On the evening of that day, the first day of the week, the disciples had gathered together ³  and locked the doors ⁴  of the place ⁵  because they were afraid of the Jewish leaders. ⁶  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 6:12-13

6:12 When they were all satisfied, Jesus ⁷  said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.” 6:13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves ⁸  left over by the people who had eaten.

Yohanes 4:36

4:36 The one who reaps receives pay ⁹  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together.

Yohanes 18:2

18:2 (Now Judas, the one who betrayed him, knew the place too, because Jesus had met there many times ¹⁰  with his disciples.) ¹¹ 

Yohanes 11:52

11:52 and not for the Jewish nation ¹²  only, ¹³  but to gather together ¹⁴  into one the children of God who are scattered.) ¹⁵ 

Yohanes 11:47

11:47 So the chief priests and the Pharisees ¹⁶  called the council ¹⁷  together and said, “What are we doing? For this man is performing many miraculous signs.

Yohanes 15:6

15:6 If anyone does not remain ¹⁸  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ¹⁹  and are burned up. ²⁰ 

Yohanes 18:20

18:20 Jesus replied, ²¹  “I have spoken publicly to the world. I always taught in the synagogues ²²  and in the temple courts, ²³  where all the Jewish people ²⁴  assemble together. I ²⁵  have said nothing in secret.

Yohanes 11:56

11:56 Thus they were looking for Jesus, ²⁶  and saying to one another as they stood in the temple courts, ²⁷  “What do you think? That he won’t come to the feast?”

Yohanes 21:2

21:2 Simon Peter, Thomas ²⁸  (called Didymus), ²⁹  Nathanael ³⁰  (who was from Cana ³¹  in Galilee), the sons ³²  of Zebedee, ³³  and two other disciples ³⁴  of his were together.

Yohanes 8:2

8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ³⁵  them.

Yohanes 10:24

10:24 The Jewish leaders ³⁶  surrounded him and asked, ³⁷  “How long will you keep us in suspense? ³⁸  If you are the Christ, ³⁹  tell us plainly.” ⁴⁰ 

Yohanes 6:22

6:22 The next day the crowd that remained on the other side of the lake ⁴¹  realized that only one small boat ⁴²  had been there, and that Jesus had not boarded ⁴³  it with his disciples, but that his disciples had gone away alone.

[20:26]  ¹ tn Grk “were inside”; the word “together” is implied.

[20:26]  ² tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[20:19]  ³ tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.

[20:19]  ⁴ tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:19]  sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.

[20:19]  ⁵ tn Grk “where they were.”

[20:19]  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 leaders.

[6:12]  ⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:13]  ⁸ sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.

[4:36]  ⁹ tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[18:2]  ¹⁰ tn Or “often.”

[18:2]  ¹¹ sn This is a parenthetical note by the author.

[11:52]  ¹² tn See the note on the word “nation” in the previous verse.

[11:52]  ¹³ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ¹⁴ tn Grk “that he might gather together.”

[11:52]  ¹⁵ sn This is a parenthetical note by the author.

[11:47]  ¹⁶ 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]  ¹⁷ 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.

[15:6]  ¹⁸ tn Or “reside.”

[15:6]  ¹⁹ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ²⁰ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[18:20]  ²¹ tn Grk “Jesus answered him.”

[18:20]  ²² sn See the note on synagogue in 6:59.

[18:20]  ²³ tn Grk “in the temple.”

[18:20]  ²⁴ tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.

[18:20]  ²⁵ tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[11:56]  ²⁶ tn Grk “they were seeking Jesus.”

[11:56]  ²⁷ tn Grk “in the temple.”

[21:2]  ²⁸ tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ²⁹ sn Didymus means “the twin” in Greek.

[21:2]  ³⁰ tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[21:2]  ³² tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.

[21:2]  ³³ sn The sons of Zebedee were James and John.

[21:2]  ³⁴ sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.

[8:2]  ³⁵ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[10:24]  ³⁶ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ³⁷ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ³⁸ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ³⁹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  sn See the note on Christ in 1:20.

[10:24]  ⁴⁰ tn Or “publicly.”

[6:22]  ⁴¹ tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  ⁴² tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [˹³ 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì⁷⁵ א² A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.

[6:22]  ⁴³ tn Grk “entered.”