Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

Yohanes 5:36

5:36 “But I have a testimony greater than that from John. For the deeds ¹  that the Father has assigned me to complete – the deeds ²  I am now doing – testify about me that the Father has sent me.

Yohanes 10:16

10:16 I have ³  other sheep that do not come from ⁴  this sheepfold. ⁵  I must bring them too, and they will listen to my voice, ⁶  so that ⁷  there will be one flock and ⁸  one shepherd.

Yohanes 12:16

12:16 (His disciples did not understand these things when they first happened, ⁹  but when Jesus was glorified, ¹⁰  then they remembered that these things were written about him and that these things had happened ¹¹  to him.) ¹² 

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ¹³  The words that I say to you, I do not speak on my own initiative, ¹⁴  but the Father residing in me performs ¹⁵  his miraculous deeds. ¹⁶ 

Yohanes 15:24

15:24 If I had not performed ¹⁷  among them the miraculous deeds ¹⁸  that no one else did, they would not be guilty of sin. ¹⁹  But now they have seen the deeds ²⁰  and have hated both me and my Father. ²¹ 

Yohanes 17:23

17:23 I in them and you in me – that they may be completely one, ²²  so that the world will know that you sent me, and you have loved them just as you have loved me.

[5:36]  ¹ tn Or “works.”

[5:36]  ² tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[10:16]  ³ tn Grk “And I have.” 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.

[10:16]  ⁴ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁵ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁶ tn Grk “they will hear my voice.”

[10:16]  ⁷ tn Grk “voice, and.”

[10:16]  ⁸ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[12:16]  ⁹ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ¹⁰ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ¹¹ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ¹² sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[14:10]  ¹³ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹⁴ tn Grk “I do not speak from myself.”

[14:10]  ¹⁵ tn Or “does.”

[14:10]  ¹⁶ tn Or “his mighty acts”; Grk “his works.”

[14:10]  sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).

[15:24]  ¹⁷ tn Or “If I had not done.”

[15:24]  ¹⁸ tn Grk “the works.”

[15:24]  ¹⁹ tn Grk “they would not have sin” (an idiom).

[15:24]  ²⁰ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ²¹ tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[17:23]  ²² tn Or “completely unified.”