Yohanes 8:52

8:52 Then ¹  the Judeans ²  responded, ³  “Now we know you’re possessed by a demon! ⁴  Both Abraham and the prophets died, and yet ⁵  you say, ‘If anyone obeys ⁶  my teaching, ⁷  he will never experience ⁸  death.’ ⁹ 

Yohanes 11:31

11:31 Then the people ¹⁰  who were with Mary ¹¹  in the house consoling her saw her ¹²  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ¹³  there.

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ¹⁴  and just as I said to the Jewish religious leaders, ¹⁵  ‘Where I am going you cannot come,’ ¹⁶  now I tell you the same. ¹⁷ 

Yohanes 18:20

18:20 Jesus replied, ¹⁸  “I have spoken publicly to the world. I always taught in the synagogues ¹⁹  and in the temple courts, ²⁰  where all the Jewish people ²¹  assemble together. I ²²  have said nothing in secret.

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 ²³  and locked the doors ²⁴  of the place ²⁵  because they were afraid of the Jewish leaders. ²⁶  Jesus came and stood among them and said to them, “Peace be with you.”

[8:52]  ¹ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ² tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ³ tn Grk “said to him.”

[8:52]  ⁴ tn Grk “you have a demon.”

[8:52]  ⁵ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ⁶ tn Grk “If anyone keeps.”

[8:52]  ⁷ tn Grk “my word.”

[8:52]  ⁸ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ⁹ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[11:31]  ¹⁰ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ¹¹ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ¹² tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ¹³ tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[13:33]  ¹⁴ tn Or “You will seek me.”

[13:33]  ¹⁵ tn 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 residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ¹⁶ sn See John 7:33-34.

[13:33]  ¹⁷ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

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

[18:20]  ¹⁹ sn See the note on synagogue in 6:59.

[18:20]  ²⁰ tn Grk “in the temple.”

[18:20]  ²¹ 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]  ²² 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.

[20:19]  ²³ 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]  ²⁴ 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]  ²⁵ tn Grk “where they were.”

[20:19]  ²⁶ 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.