Yohanes 5:19

5:19 So Jesus answered them, ¹  “I tell you the solemn truth, ²  the Son can do nothing on his own initiative, ³  but only what he sees the Father doing. For whatever the Father ⁴  does, the Son does likewise. ⁵ 

Yohanes 8:14

8:14 Jesus answered, ⁶  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ⁷  do not know where I came from or where I am going. ⁸ 

Yohanes 9:16

9:16 Then some of the Pharisees began to say, ⁹  “This man is not from God, because he does not observe ¹⁰  the Sabbath.” ¹¹  But others said, “How can a man who is a sinner perform ¹²  such miraculous signs?” Thus there was a division ¹³  among them.

Yohanes 12:35

12:35 Jesus replied, ¹⁴  “The light is with you for a little while longer. ¹⁵  Walk while you have the light, so that the darkness may not overtake you. ¹⁶  The one who walks in the darkness does not know where he is going.

Yohanes 20:17

20:17 Jesus replied, ¹⁷  “Do not touch me, for I have not yet ascended to my Father. Go to my brothers and tell them, ‘I am ascending to my Father and your Father, to my God and your God.’”

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 ¹⁸  and locked the doors ¹⁹  of the place ²⁰  because they were afraid of the Jewish leaders. ²¹  Jesus came and stood among them and said to them, “Peace be with you.”

Yohanes 20:25

20:25 The other disciples told him, “We have seen the Lord!” But he replied, ²²  “Unless I see the wounds ²³  from the nails in his hands, and put my finger into the wounds from the nails, and put my hand into his side, I will never believe it!” ²⁴ 

[5:19]  ¹ tn Grk “answered and said to them.”

[5:19]  ² tn Grk “Truly, truly, I say to you.”

[5:19]  ³ tn Grk “nothing from himself.”

[5:19]  ⁴ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ⁵ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[8:14]  ⁶ tn Grk “Jesus answered and said to them.”

[8:14]  ⁷ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ⁸ sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[9:16]  ⁹ 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]  ¹⁰ tn Grk “he does not keep.”

[9:16]  ¹¹ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ¹² tn Grk “do.”

[9:16]  ¹³ tn Or “So there was discord.”

[12:35]  ¹⁴ tn Grk “Then Jesus said to them.”

[12:35]  ¹⁵ tn Grk “Yet a little while the light is with you.”

[12:35]  ¹⁶ sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.

[20:17]  ¹⁷ tn Grk “Jesus said to her.”

[20:19]  ¹⁸ 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]  ¹⁹ 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]  ²⁰ tn Grk “where they were.”

[20:19]  ²¹ 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.

[20:25]  ²² tn Grk “but he said to them.”

[20:25]  ²³ tn Or “marks.”

[20:25]  ²⁴ 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. The use of “it” here as direct object of the verb πιστεύσω (pisteusw) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).