Yohanes 5:10

5:10 So the Jewish leaders ¹  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ² 

Yohanes 7:1

The Feast of Tabernacles

7:1 After this ³  Jesus traveled throughout Galilee. ⁴  He ⁵  stayed out of Judea ⁶  because the Jewish leaders ⁷  wanted ⁸  to kill him.

Yohanes 8:22

8:22 So the Jewish leaders ⁹  began to say, ¹⁰  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”

Yohanes 11:48

11:48 If we allow him to go on in this way, ¹¹  everyone will believe in him, and the Romans will come and take away our sanctuary ¹²  and our nation.”

Yohanes 12:42

12:42 Nevertheless, even among the rulers ¹³  many believed in him, but because of the Pharisees ¹⁴  they would not confess Jesus to be the Christ, ¹⁵  so that they would not be put out of ¹⁶  the synagogue. ¹⁷ 

[5:10]  ¹ 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. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  ² tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[7:1]  ³ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ⁴ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ⁵ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ⁶ tn Grk “he did not want to travel around in Judea.”

[7:1]  ⁷ 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ⁸ tn Grk “were seeking.”

[8:22]  ⁹ 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]  ¹⁰ 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.

[11:48]  ¹¹ tn Grk “If we let him do thus.”

[11:48]  ¹² tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[12:42]  ¹³ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ¹⁴ sn See the note on Pharisees in 1:24.

[12:42]  ¹⁵ tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ¹⁶ tn Or “be expelled from.”

[12:42]  ¹⁷ sn Compare John 9:22. See the note on synagogue in 6:59.