Yohanes 5:18
Konteks5:18 For this reason the Jewish leaders 1 were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.
Yohanes 5:23
Konteks5:23 so that all people 2 will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.
Yohanes 8:58-59
Konteks8:58 Jesus said to them, “I tell you the solemn truth, 3 before Abraham came into existence, 4 I am!” 5 8:59 Then they picked up 6 stones to throw at him, 7 but Jesus hid himself and went out from the temple area. 8
Yohanes 10:30
Konteks10:30 The Father and I 9 are one.” 10
Yohanes 10:33
Konteks10:33 The Jewish leaders 11 replied, 12 “We are not going to stone you for a good deed 13 but for blasphemy, 14 because 15 you, a man, are claiming to be God.” 16
Yohanes 10:38
Konteks10:38 But if I do them, even if you do not believe me, believe the deeds, 17 so that you may come to know 18 and understand that I am in the Father and the Father is in me.”
Yohanes 14:9
Konteks14:9 Jesus replied, 19 “Have I been with you for so long, and you have not known 20 me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’?
Yohanes 20:28
Konteks20:28 Thomas replied to him, 21 “My Lord and my God!” 22
[5:18] 1 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:23] 2 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[8:58] 3 tn Grk “Truly, truly, I say to you.”
[8:58] 4 tn Grk “before Abraham was.”
[8:58] 5 sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
[8:59] 6 tn Grk “they took up.”
[8:59] 7 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
[8:59] 8 tc Most later witnesses (A Θc Ë1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several
[8:59] tn Grk “from the temple.”
[10:30] 9 tn Grk “I and the Father.” The order has been reversed to reflect English style.
[10:30] 10 tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
[10:33] 11 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] 12 tn Grk “answered him.”
[10:33] 14 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] 15 tn Grk “and because.”
[10:33] 16 tn Grk “you, a man, make yourself to be God.”
[10:38] sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.
[10:38] 18 tn Or “so that you may learn.”
[14:9] 19 tn Grk “Jesus said to him.”
[20:28] 21 tn Grk “answered and said to him.”
[20:28] 22 sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [qeos], used by the LXX to translate Elohim).
