Yohanes 8:20

8:20 (Jesus ¹  spoke these words near the offering box ²  while he was teaching in the temple courts. ³  No one seized him because his time ⁴  had not yet come.) ⁵ 

Yohanes 8:23

8:23 Jesus replied, ⁶  “You people ⁷  are from below; I am from above. You people are from this world; I am not from this world.

Yohanes 9:18

9:18 Now the Jewish religious leaders ⁸  refused to believe ⁹  that he had really been blind and had gained his sight until at last they summoned ¹⁰  the parents of the man who had become able to see. ¹¹ 

Yohanes 10:33

10:33 The Jewish leaders ¹²  replied, ¹³  “We are not going to stone you for a good deed ¹⁴  but for blasphemy, ¹⁵  because ¹⁶  you, a man, are claiming to be God.” ¹⁷ 

Yohanes 14:30

14:30 I will not speak with you much longer, ¹⁸  for the ruler of this world is coming. ¹⁹  He has no power over me, ²⁰ 

Yohanes 20:26-27

20:26 Eight days later the disciples were again together in the house, ²¹  and Thomas was with them. Although the doors were locked, ²²  Jesus came and stood among them and said, “Peace be with you!” 20:27 Then he said to Thomas, “Put ²³  your finger here, and examine ²⁴  my hands. Extend ²⁵  your hand and put it ²⁶  into my side. Do not continue in your unbelief, but believe.” ²⁷ 

Yohanes 20:30

20:30 Now Jesus performed ²⁸  many other miraculous signs in the presence of the ²⁹  disciples, which are not recorded ³⁰  in this book. ³¹ 

[8:20]  ¹ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ² 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]  ³ tn Grk “the temple.”

[8:20]  ⁴ tn Grk “his hour.”

[8:20]  ⁵ sn This is a parenthetical note by the author.

[8:23]  ⁶ tn Grk “And he said to them.”

[8:23]  ⁷ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[9:18]  ⁸ tn Or “the Jewish religious 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 mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ⁹ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ¹⁰ tn Grk “they called.”

[9:18]  ¹¹ tn Or “the man who had gained his sight.”

[10:33]  ¹² tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ¹³ tn Grk “answered him.”

[10:33]  ¹⁴ tn Or “good work.”

[10:33]  ¹⁵ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ¹⁶ tn Grk “and because.”

[10:33]  ¹⁷ tn Grk “you, a man, make yourself to be God.”

[14:30]  ¹⁸ tn Grk “I will no longer speak many things with you.”

[14:30]  ¹⁹ sn The ruler of this world is a reference to Satan.

[14:30]  ²⁰ tn Grk “in me he has nothing.”

[20:26]  ²¹ tn Grk “were inside”; the word “together” is implied.

[20:26]  ²² tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.

[20:26]  sn See the note on the phrase locked the doors in 20:19.

[20:27]  ²³ tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (ferw) here is given in BDAG 1052 s.v. 4.

[20:27]  ²⁴ tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the …importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).

[20:27]  ²⁵ tn Or “reach out” or “put.”

[20:27]  ²⁶ tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.

[20:27]  ²⁷ tn Grk “and do not be unbelieving, but believing.”

[20:30]  ²⁸ tn Or “did.”

[20:30]  ²⁹ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ³⁰ tn Grk “are not written.”

[20:30]  ³¹ sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.