Yohanes 1:27

1:27 who is coming after me. I am not worthy ¹  to untie the strap ²  of his sandal!”

Yohanes 7:15

7:15 Then the Jewish leaders ³  were astonished ⁴  and said, “How does this man know so much when he has never had formal instruction?” ⁵ 

Yohanes 7:34

7:34 You will look for me ⁶  but will not find me, and where I am you cannot come.”

Yohanes 7:44

7:44 Some of them were wanting to seize him, but no one laid a hand on him. ⁷ 

Yohanes 15:13

15:13 No one has greater love than this – that one lays down his life ⁸  for his friends.

Yohanes 19:36

19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” ⁹ 

Yohanes 20:30

20:30 Now Jesus performed ¹⁰  many other miraculous signs in the presence of the ¹¹  disciples, which are not recorded ¹²  in this book. ¹³ 

[1:27]  ¹ tn Grk “of whom I am not worthy.”

[1:27]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:27]  ² tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[7:15]  ³ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:15]  ⁴ tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.

[7:15]  ⁵ tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).

[7:15]  sn He has never had formal instruction. Ironically when the Jewish leaders came face to face with the Word become flesh – the preexistent Logos, creator of the universe and divine Wisdom personified – they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.

[7:34]  ⁶ tn Grk “seek me.”

[7:44]  ⁷ sn Compare John 7:30 regarding the attempt to seize Jesus.

[15:13]  ⁸ tn Or “one dies willingly.”

[19:36]  ⁹ sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.

[20:30]  ¹⁰ tn Or “did.”

[20:30]  ¹¹ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ¹² tn Grk “are not written.”

[20:30]  ¹³ sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.