Yohanes 4:20

4:20 Our fathers worshiped on this mountain, ¹  and you people ²  say that the place where people must worship is in Jerusalem.” ³ 

Yohanes 4:23

4:23 But a time ⁴  is coming – and now is here ⁵  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks ⁶  such people to be ⁷  his worshipers. ⁸ 

Yohanes 5:10

5:10 So the Jewish leaders ⁹  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” ¹⁰ 

Yohanes 8:20

8:20 (Jesus ¹¹  spoke these words near the offering box ¹²  while he was teaching in the temple courts. ¹³  No one seized him because his time ¹⁴  had not yet come.) ¹⁵ 

Yohanes 9:9

9:9 Some people said, ¹⁶  “This is the man!” ¹⁷  while others said, “No, but he looks like him.” ¹⁸  The man himself ¹⁹  kept insisting, “I am the one!” ²⁰ 

Yohanes 9:31

9:31 We know that God doesn’t listen to ²¹  sinners, but if anyone is devout ²²  and does his will, God ²³  listens to ²⁴  him. ²⁵ 

Yohanes 10:14

10:14 “I am the good shepherd. I ²⁶  know my own ²⁷  and my own know me –

Yohanes 10:25

10:25 Jesus replied, ²⁸  “I told you and you do not believe. The deeds ²⁹  I do in my Father’s name testify about me.

Yohanes 12:28

12:28 Father, glorify your name.” Then a voice came from heaven, ³⁰  “I have glorified it, ³¹  and I will glorify it ³²  again.”

Yohanes 16:2

16:2 They will put you out of ³³  the synagogue, ³⁴  yet a time ³⁵  is coming when the one who kills you will think he is offering service to God. ³⁶ 

[4:20]  ¹ sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  ² tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  ³ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:23]  ⁴ tn Grk “an hour.”

[4:23]  ⁵ tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  ⁶ sn See also John 4:27.

[4:23]  ⁷ tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  ⁸ tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:23]  sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.

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

[8:20]  ¹¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ¹² tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ¹³ tn Grk “the temple.”

[8:20]  ¹⁴ tn Grk “his hour.”

[8:20]  ¹⁵ sn This is a parenthetical note by the author.

[9:9]  ¹⁶ tn Grk “Others were saying.”

[9:9]  ¹⁷ tn Grk “This is the one.”

[9:9]  ¹⁸ tn Grk “No, but he is like him.”

[9:9]  ¹⁹ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ²⁰ tn Grk “I am he.”

[9:31]  ²¹ tn Grk “God does not hear.”

[9:31]  ²² tn Or “godly.”

[9:31]  ²³ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ²⁴ tn Or “hears.”

[9:31]  ²⁵ tn Grk “this one.”

[10:14]  ²⁶ tn Grk “And I.” 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.

[10:14]  ²⁷ tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:25]  ²⁸ tn Grk “answered them.”

[10:25]  ²⁹ tn Or “the works.”

[12:28]  ³⁰ tn Or “from the sky” (see note on 1:32).

[12:28]  ³¹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ³² tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[16:2]  ³³ tn Or “expel you from.”

[16:2]  ³⁴ sn See the note on synagogue in 6:59.

[16:2]  ³⁵ tn Grk “an hour.”

[16:2]  ³⁶ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.