John 4:20-21

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  4:21 Jesus said to her, “Believe me, woman, ⁴  a time ⁵  is coming when you will worship ⁶  the Father neither on this mountain nor in Jerusalem.

John 5:28

5:28 “Do not be amazed at this, because a time ⁷  is coming when all who are in the tombs will hear his voice

John 7:1

The Feast of Tabernacles

7:1 After this ⁸  Jesus traveled throughout Galilee. ⁹  He ¹⁰  stayed out of Judea ¹¹  because the Jewish leaders ¹²  wanted ¹³  to kill him.

John 7:4

7:4 For no one who seeks to make a reputation for himself ¹⁴  does anything in secret. ¹⁵  If you are doing these things, show yourself to the world.”

John 7:23

7:23 But if a male child ¹⁶  is circumcised ¹⁷  on the Sabbath so that the law of Moses is not broken, ¹⁸  why are you angry with me because I made a man completely well ¹⁹  on the Sabbath?

John 8:20

8:20 (Jesus ²⁰  spoke these words near the offering box ²¹  while he was teaching in the temple courts. ²²  No one seized him because his time ²³  had not yet come.) ²⁴ 

John 8:24

8:24 Thus I told you ²⁵  that you will die in your sins. For unless you believe that I am he, ²⁶  you will die in your sins.”

John 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ²⁷  believe because of the miraculous deeds ²⁸  themselves.

John 14:13

14:13 And I will do whatever you ask in my name, ²⁹  so that the Father may be glorified ³⁰  in the Son.

John 15:7

15:7 If you remain ³¹  in me and my words remain ³²  in you, ask whatever you want, and it will be done for you. ³³ 

John 16:25-26

16:25 “I have told you these things in obscure figures of speech; ³⁴  a time ³⁵  is coming when I will no longer speak to you in obscure figures, but will tell you ³⁶  plainly ³⁷  about the Father. 16:26 At that time ³⁸  you will ask in my name, and I do not say ³⁹  that I will ask the Father on your behalf.

John 16:33

16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ⁴⁰  but take courage ⁴¹  – I have conquered the world.” ⁴² 

John 17:13

17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ⁴³  my joy completed ⁴⁴  in themselves.

John 17:26

17:26 I made known your name to them, and I will continue to make it known, ⁴⁵  so that the love you have loved me with may be in them, and I may be in them.”

[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.

[4:21]  ⁴ sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  ⁵ tn Grk “an hour.”

[4:21]  ⁶ tn The verb is plural.

[5:28]  ⁷ tn Grk “an hour.”

[7:1]  ¹⁰ 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]  ¹¹ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ¹² tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ¹³ tn Grk “he did not want to travel around in Judea.”

[7:1]  ¹⁴ 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]  ¹⁵ tn Grk “were seeking.”

[7:4]  ¹³ tn Or “seeks to be well known.”

[7:4]  ¹⁴ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[7:23]  ¹⁶ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ¹⁷ tn Grk “receives circumcision.”

[7:23]  ¹⁸ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ¹⁹ tn Or “made an entire man well.”

[8:20]  ¹⁹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ²⁰ 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]  ²¹ tn Grk “the temple.”

[8:20]  ²² tn Grk “his hour.”

[8:20]  ²³ sn This is a parenthetical note by the author.

[8:24]  ²² tn Grk “thus I said to you.”

[8:24]  ²³ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[14:11]  ²⁵ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ²⁶ tn Grk “because of the works.”

[14:13]  ²⁸ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ²⁹ tn Or “may be praised” or “may be honored.”

[15:7]  ³¹ tn Or “reside.”

[15:7]  ³² tn Or “reside.”

[15:7]  ³³ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[16:25]  ³⁴ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ³⁵ tn Grk “an hour.”

[16:25]  ³⁶ tn Or “inform you.”

[16:25]  ³⁷ tn Or “openly.”

[16:26]  ³⁷ tn Grk “In that day.”

[16:26]  ³⁸ tn Grk “I do not say to you.”

[16:33]  ⁴⁰ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ⁴¹ tn Or “but be courageous.”

[16:33]  ⁴² tn Or “I am victorious over the world,” or “I have overcome the world.”

[17:13]  ⁴³ tn Grk “they may have.”

[17:13]  ⁴⁴ tn Or “fulfilled.”

[17:26]  ⁴⁶ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).