Yohanes 7:31

7:31 Yet many of the crowd ¹  believed in him and said, “Whenever the Christ ²  comes, he won’t perform more miraculous signs than this man did, will he?” ³ 

Yohanes 10:37

10:37 If I do not perform ⁴  the deeds ⁵  of my Father, do not believe me.

Yohanes 11:47

11:47 So the chief priests and the Pharisees ⁶  called the council ⁷  together and said, “What are we doing? For this man is performing many miraculous signs.

Yohanes 12:17

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ⁸ 

Yohanes 14:10-11

14:10 Do you not believe that I am in the Father, and the Father is in me? ⁹  The words that I say to you, I do not speak on my own initiative, ¹⁰  but the Father residing in me performs ¹¹  his miraculous deeds. ¹²  14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ¹³  believe because of the miraculous deeds ¹⁴  themselves.

Yohanes 15:24

15:24 If I had not performed ¹⁵  among them the miraculous deeds ¹⁶  that no one else did, they would not be guilty of sin. ¹⁷  But now they have seen the deeds ¹⁸  and have hated both me and my Father. ¹⁹ 

[7:31]  ¹ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  sn See the note on Christ in 1:20.

[7:31]  ³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).

[10:37]  ⁴ tn Or “do.”

[10:37]  ⁵ tn Or “works.”

[11:47]  ⁶ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ⁷ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[12:17]  ⁸ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[14:10]  ⁹ 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]  ¹⁰ tn Grk “I do not speak from myself.”

[14:10]  ¹¹ tn Or “does.”

[14:10]  ¹² 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).

[14:11]  ¹³ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ¹⁴ tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

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

[15:24]  ¹⁶ tn Grk “the works.”

[15:24]  ¹⁷ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹⁸ 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]  ¹⁹ 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.