Yohanes 7:16

7:16 So Jesus replied, ¹  “My teaching is not from me, but from the one who sent me. ² 

Yohanes 8:16

8:16 But if I judge, my evaluation is accurate, ³  because I am not alone when I judge, ⁴  but I and the Father who sent me do so together. ⁵ 

Yohanes 9:30

9:30 The man replied, ⁶  “This is a remarkable thing, ⁷  that you don’t know where he comes from, and yet he caused me to see! ⁸ 

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁹  the one who does not enter the sheepfold ¹⁰  by the door, ¹¹  but climbs in some other way, is a thief and a robber.

Yohanes 10:5

10:5 They will never follow a stranger, ¹²  but will run away from him, because they do not recognize ¹³  the stranger’s voice.” ¹⁴ 

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ¹⁵  but to God’s glory, ¹⁶  so that the Son of God may be glorified through it.” ¹⁷ 

Yohanes 12:44

Jesus’ Final Public Words

12:44 But Jesus shouted out, ¹⁸  “The one who believes in me does not believe in me, but in the one who sent me, ¹⁹ 

Yohanes 20:27

20:27 Then he said to Thomas, “Put ²⁰  your finger here, and examine ²¹  my hands. Extend ²²  your hand and put it ²³  into my side. Do not continue in your unbelief, but believe.” ²⁴ 

[7:16]  ¹ tn Grk “So Jesus answered and said to them.”

[7:16]  ² tn The phrase “the one who sent me” refers to God.

[8:16]  ³ tn Grk “my judgment is true.”

[8:16]  ⁴ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ⁵ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[9:30]  ⁶ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ⁷ tn Grk “For in this is a remarkable thing.”

[9:30]  ⁸ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[10:1]  ⁹ tn Grk “Truly, truly, I say to you.”

[10:1]  ¹⁰ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ¹¹ tn Or “entrance.”

[10:5]  ¹² tn Or “someone whom they do not know.”

[10:5]  ¹³ tn Grk “know.”

[10:5]  ¹⁴ tn Or “the voice of someone they do not know.”

[11:4]  ¹⁵ tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ¹⁶ tn Or “to God’s praise.”

[11:4]  ¹⁷ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[12:44]  ¹⁸ tn Grk “shouted out and said.”

[12:44]  ¹⁹ sn The one who sent me refers to God.

[20:27]  ²⁰ 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]  ²¹ 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]  ²² tn Or “reach out” or “put.”

[20:27]  ²³ 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]  ²⁴ tn Grk “and do not be unbelieving, but believing.”