Yohanes 3:33

3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. ¹ 

Yohanes 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ²  himself also went up, not openly but in secret.

Yohanes 8:56

8:56 Your father Abraham was overjoyed ³  to see my day, and he saw it and was glad.” ⁴ 

Yohanes 10:35

10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ⁵ 

Yohanes 11:17

Speaking with Martha and Mary

11:17 When ⁶  Jesus arrived, ⁷  he found that Lazarus ⁸  had been in the tomb four days already. ⁹ 

Yohanes 13:24

13:24 So Simon Peter ¹⁰  gestured to this disciple ¹¹  to ask Jesus ¹²  who it was he was referring to. ¹³ 

[3:33]  ¹ tn Or “is true.”

[7:10]  ² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[8:56]  ³ tn Or “rejoiced greatly.”

[8:56]  ⁴ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[10:35]  ⁵ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[11:17]  ⁶ tn Grk “Then when.”

[11:17]  ⁷ tn Grk “came.”

[11:17]  ⁸ tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:17]  ⁹ tn Grk “he had already had four days in the tomb” (an idiom).

[11:17]  sn There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6,10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative.

[13:24]  ¹⁰ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ¹¹ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ¹² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ¹³ sn That is, who would betray him (v. 21).