Yohanes 9:16

9:16 Then some of the Pharisees began to say, ¹  “This man is not from God, because he does not observe ²  the Sabbath.” ³  But others said, “How can a man who is a sinner perform ⁴  such miraculous signs?” Thus there was a division ⁵  among them.

Yohanes 13:33

13:33 Children, I am still with you for a little while. You will look for me, ⁶  and just as I said to the Jewish religious leaders, ⁷  ‘Where I am going you cannot come,’ ⁸  now I tell you the same. ⁹ 

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 ¹⁰  and locked the doors ¹¹  of the place ¹²  because they were afraid of the Jewish leaders. ¹³  Jesus came and stood among them and said to them, “Peace be with you.”

[9:16]  ¹ 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]  ² tn Grk “he does not keep.”

[9:16]  ³ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁴ tn Grk “do.”

[9:16]  ⁵ tn Or “So there was discord.”

[13:33]  ⁶ tn Or “You will seek me.”

[13:33]  ⁷ 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]  ⁸ sn See John 7:33-34.

[13:33]  ⁹ 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.

[20:19]  ¹⁰ 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]  ¹¹ 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]  ¹² tn Grk “where they were.”

[20:19]  ¹³ 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.