Yohanes 6:28

6:28 So then they said to him, “What must we do to accomplish the deeds ¹  God requires?” ² 

Yohanes 17:4

17:4 I glorified you on earth by completing ³  the work you gave me to do. ⁴ 

Yohanes 9:4

9:4 We must perform the deeds ⁵  of the one who sent me ⁶  as long as ⁷  it is daytime. Night is coming when no one can work.

Yohanes 4:34

4:34 Jesus said to them, “My food is to do the will of the one who sent me ⁸  and to complete ⁹  his work. ¹⁰ 

Yohanes 6:29

6:29 Jesus replied, ¹¹  “This is the deed ¹²  God requires ¹³  – to believe in the one whom he ¹⁴  sent.”

Yohanes 10:37

10:37 If I do not perform ¹⁵  the deeds ¹⁶  of my Father, do not believe me.

Yohanes 6:30

6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do?

Yohanes 14:12

14:12 I tell you the solemn truth, ¹⁷  the person who believes in me will perform ¹⁸  the miraculous deeds ¹⁹  that I am doing, ²⁰  and will perform ²¹  greater deeds ²²  than these, because I am going to the Father.

Yohanes 5:20

5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed.

Yohanes 5:19

5:19 So Jesus answered them, ²³  “I tell you the solemn truth, ²⁴  the Son can do nothing on his own initiative, ²⁵  but only what he sees the Father doing. For whatever the Father ²⁶  does, the Son does likewise. ²⁷ 

Yohanes 5:36

5:36 “But I have a testimony greater than that from John. For the deeds ²⁸  that the Father has assigned me to complete – the deeds ²⁹  I am now doing – testify about me that the Father has sent me.

Yohanes 4:38

4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

Yohanes 14:11

14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ³⁰  believe because of the miraculous deeds ³¹  themselves.

Yohanes 9:3

9:3 Jesus answered, “Neither this man ³²  nor his parents sinned, but he was born blind so that ³³  the acts ³⁴  of God may be revealed ³⁵  through what happens to him. ³⁶ 

Yohanes 14:10

14:10 Do you not believe that I am in the Father, and the Father is in me? ³⁷  The words that I say to you, I do not speak on my own initiative, ³⁸  but the Father residing in me performs ³⁹  his miraculous deeds. ⁴⁰ 

Yohanes 10:25

10:25 Jesus replied, ⁴¹  “I told you and you do not believe. The deeds ⁴²  I do in my Father’s name testify about me.

Yohanes 4:45

4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem ⁴³  at the feast ⁴⁴  (for they themselves had gone to the feast). ⁴⁵ 

Yohanes 10:38

10:38 But if I do them, even if you do not believe me, believe the deeds, ⁴⁶  so that you may come to know ⁴⁷  and understand that I am in the Father and the Father is in me.”

Yohanes 15:24

15:24 If I had not performed ⁴⁸  among them the miraculous deeds ⁴⁹  that no one else did, they would not be guilty of sin. ⁵⁰  But now they have seen the deeds ⁵¹  and have hated both me and my Father. ⁵² 

Yohanes 12:37

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ⁵³  had performed ⁵⁴  so many miraculous signs before them, they still refused to believe in him,

Yohanes 14:14

14:14 If you ask me anything in my name, I will do it.

Yohanes 10:20

10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ⁵⁵  Why do you listen to him?”

Yohanes 12:18

12:18 Because they had heard that Jesus ⁵⁶  had performed this miraculous sign, the crowd went out to meet him.

Yohanes 20:30

20:30 Now Jesus performed ⁵⁷  many other miraculous signs in the presence of the ⁵⁸  disciples, which are not recorded ⁵⁹  in this book. ⁶⁰ 

Yohanes 8:39

8:39 They answered him, ⁶¹  “Abraham is our father!” ⁶²  Jesus replied, ⁶³  “If you are ⁶⁴  Abraham’s children, you would be doing ⁶⁵  the deeds of Abraham.

Yohanes 8:41

8:41 You people ⁶⁶  are doing the deeds of your father.”

Then ⁶⁷  they said to Jesus, ⁶⁸  “We were not born as a result of immorality! ⁶⁹  We have only one Father, God himself.”

Yohanes 2:11

2:11 Jesus did this as the first of his miraculous signs, ⁷⁰  in Cana ⁷¹  of Galilee. In this way he revealed ⁷²  his glory, and his disciples believed in him. ⁷³ 

Yohanes 10:41

10:41 Many ⁷⁴  came to him and began to say, “John ⁷⁵  performed ⁷⁶  no miraculous sign, but everything John said about this man ⁷⁷  was true!”

Yohanes 11:47

11:47 So the chief priests and the Pharisees ⁷⁸  called the council ⁷⁹  together and said, “What are we doing? For this man is performing many miraculous signs.

Yohanes 14:13

14:13 And I will do whatever you ask in my name, ⁸⁰  so that the Father may be glorified ⁸¹  in the Son.

Yohanes 19:40

19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, ⁸²  in strips of linen cloth ⁸³  according to Jewish burial customs. ⁸⁴ 

Yohanes 8:40

8:40 But now you are trying ⁸⁵  to kill me, a man who has told you ⁸⁶  the truth I heard from God. Abraham did not do this! ⁸⁷ 

Yohanes 10:32-33

10:32 Jesus said to them, ⁸⁸  “I have shown you many good deeds ⁸⁹  from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders ⁹⁰  replied, ⁹¹  “We are not going to stone you for a good deed ⁹²  but for blasphemy, ⁹³  because ⁹⁴  you, a man, are claiming to be God.” ⁹⁵ 

Yohanes 7:31

7:31 Yet many of the crowd ⁹⁶  believed in him and said, “Whenever the Christ ⁹⁷  comes, he won’t perform more miraculous signs than this man did, will he?” ⁹⁸ 

Yohanes 9:16

9:16 Then some of the Pharisees began to say, ⁹⁹  “This man is not from God, because he does not observe ¹⁰⁰  the Sabbath.” ¹⁰¹  But others said, “How can a man who is a sinner perform ¹⁰²  such miraculous signs?” Thus there was a division ¹⁰³  among them.

Yohanes 7:7

7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil.

Yohanes 7:21

7:21 Jesus replied, ¹⁰⁴  “I performed one miracle ¹⁰⁵  and you are all amazed. ¹⁰⁶ 

Yohanes 7:3

7:3 So Jesus’ brothers ¹⁰⁷  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ¹⁰⁸ 

Yohanes 12:19

12:19 Thus the Pharisees ¹⁰⁹  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Yohanes 3:21

3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. ¹¹⁰ 

Yohanes 3:27

3:27 John replied, ¹¹¹  “No one can receive anything unless it has been given to him from heaven.

Yohanes 4:48

4:48 So Jesus said to him, “Unless you people ¹¹²  see signs and wonders you will never believe!” ¹¹³ 

Yohanes 3:20

3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed.

Yohanes 3:28

3:28 You yourselves can testify that I said, ‘I am not the Christ,’ ¹¹⁴  but rather, ‘I have been sent before him.’

Yohanes 6:27

6:27 Do not work for the food that disappears, ¹¹⁵  but for the food that remains to eternal life – the food ¹¹⁶  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” ¹¹⁷ 

Yohanes 15:15-16

15:15 I no longer call you slaves, ¹¹⁸  because the slave does not understand ¹¹⁹  what his master is doing. But I have called you friends, because I have revealed to you everything ¹²⁰  I heard ¹²¹  from my Father. 15:16 You did not choose me, but I chose you ¹²²  and appointed you to go and bear ¹²³  fruit, fruit that remains, ¹²⁴  so that whatever you ask the Father in my name he will give you.

[6:28]  ¹ tn Grk “the works.”

[6:28]  ² tn Grk “What must we do to work the works of God?”

[17:4]  ³ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ⁴ tn Grk “the work that you gave to me so that I may do it.”

[9:4]  ⁵ tn Grk “We must work the works.”

[9:4]  ⁶ tn Or “of him who sent me” (God).

[9:4]  ⁷ tn Or “while.”

[4:34]  ⁸ sn The one who sent me refers to the Father.

[4:34]  ⁹ tn Or “to accomplish.”

[4:34]  ¹⁰ tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:34]  sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.

[6:29]  ¹¹ tn Grk “answered and said to them.”

[6:29]  ¹² tn Grk “the work.”

[6:29]  ¹³ tn Grk “This is the work of God.”

[6:29]  ¹⁴ tn Grk “that one” (i.e., God).

[10:37]  ¹⁵ tn Or “do.”

[10:37]  ¹⁶ tn Or “works.”

[14:12]  ¹⁷ tn Grk “Truly, truly, I say to you.”

[14:12]  ¹⁸ tn Or “will do.”

[14:12]  ¹⁹ tn Grk “the works.”

[14:12]  ²⁰ tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ²¹ tn Or “will do.”

[14:12]  ²² tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[5:19]  ²³ tn Grk “answered and said to them.”

[5:19]  ²⁴ tn Grk “Truly, truly, I say to you.”

[5:19]  ²⁵ tn Grk “nothing from himself.”

[5:19]  ²⁶ tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  ²⁷ sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[5:36]  ²⁸ tn Or “works.”

[5:36]  ²⁹ tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[14:11]  ³⁰ 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]  ³¹ 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.

[9:3]  ³² tn Grk “this one.”

[9:3]  ³³ tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ³⁴ tn Or “deeds”; Grk “works.”

[9:3]  ³⁵ tn Or “manifested,” “brought to light.”

[9:3]  ³⁶ tn Grk “in him.”

[14:10]  ³⁷ 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]  ³⁸ tn Grk “I do not speak from myself.”

[14:10]  ³⁹ tn Or “does.”

[14:10]  ⁴⁰ 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).

[10:25]  ⁴¹ tn Grk “answered them.”

[10:25]  ⁴² tn Or “the works.”

[4:45]  ⁴³ sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:45]  ⁴⁴ sn See John 2:23-25.

[4:45]  ⁴⁵ sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[10:38]  ⁴⁶ tn Or “works.”

[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]  ⁴⁷ tn Or “so that you may learn.”

[15:24]  ⁴⁸ tn Or “If I had not done.”

[15:24]  ⁴⁹ tn Grk “the works.”

[15:24]  ⁵⁰ tn Grk “they would not have sin” (an idiom).

[15:24]  ⁵¹ 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]  ⁵² 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.

[12:37]  ⁵³ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ⁵⁴ tn Or “done.”

[10:20]  ⁵⁵ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

[12:18]  ⁵⁶ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[20:30]  ⁵⁷ tn Or “did.”

[20:30]  ⁵⁸ 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]  ⁵⁹ tn Grk “are not written.”

[20:30]  ⁶⁰ 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.

[8:39]  ⁶¹ tn Grk “They answered and said to him.”

[8:39]  ⁶² tn Or “Our father is Abraham.”

[8:39]  ⁶³ tn Grk “Jesus said to them.”

[8:39]  ⁶⁴ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ⁶⁵ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[8:41]  ⁶⁶ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁶⁷ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ⁶⁸ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁶⁹ sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[2:11]  ⁷⁰ tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.

[2:11]  ⁷¹ map For location see Map1 C3; Map2 D2; Map3 C5.

[2:11]  ⁷² tn Grk “in Cana of Galilee, and he revealed.”

[2:11]  ⁷³ tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”

[10:41]  ⁷⁴ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ⁷⁵ sn John refers to John the Baptist.

[10:41]  ⁷⁶ tn Grk “did.”

[10:41]  ⁷⁷ tn Grk “this one.”

[11:47]  ⁷⁸ 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]  ⁷⁹ 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.

[14:13]  ⁸⁰ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ⁸¹ tn Or “may be praised” or “may be honored.”

[19:40]  ⁸² tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.

[19:40]  ⁸³ tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.

[19:40]  ⁸⁴ tn Grk “cloth as is the custom of the Jews to prepare for burial.”

[8:40]  ⁸⁵ tn Grk “seeking.”

[8:40]  ⁸⁶ tn Grk “has spoken to you.”

[8:40]  ⁸⁷ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[10:32]  ⁸⁸ tn Grk “Jesus answered them.”

[10:32]  ⁸⁹ tn Or “good works.”

[10:33]  ⁹⁰ 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]  ⁹¹ tn Grk “answered him.”

[10:33]  ⁹² tn Or “good work.”

[10:33]  ⁹³ 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]  ⁹⁴ tn Grk “and because.”

[10:33]  ⁹⁵ tn Grk “you, a man, make yourself to be God.”

[7:31]  ⁹⁶ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ⁹⁷ 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]  ⁹⁸ 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?”).

[9:16]  ⁹⁹ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ¹⁰⁰ tn Grk “he does not keep.”

[9:16]  ¹⁰¹ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ¹⁰² tn Grk “do.”

[9:16]  ¹⁰³ tn Or “So there was discord.”

[7:21]  ¹⁰⁴ tn Grk “Jesus answered and said to them.”

[7:21]  ¹⁰⁵ tn Grk “I did one deed.”

[7:21]  ¹⁰⁶ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[7:3]  ¹⁰⁷ tn Grk “his brothers.”

[7:3]  sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.

[7:3]  ¹⁰⁸ tn Grk “your deeds that you are doing.”

[7:3]  sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.

[12:19]  ¹⁰⁹ sn See the note on Pharisees in 1:24.

[3:21]  ¹¹⁰ sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).

[3:27]  ¹¹¹ tn Grk “answered and said.”

[4:48]  ¹¹² tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  ¹¹³ tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[3:28]  ¹¹⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[3:28]  sn See the note on Christ in 1:20.

[6:27]  ¹¹⁵ tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”

[6:27]  ¹¹⁶ tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  ¹¹⁷ tn Grk “on this one.”

[15:15]  ¹¹⁸ tn See the note on the word “slaves” in 4:51.

[15:15]  ¹¹⁹ tn Or “does not know.”

[15:15]  ¹²⁰ tn Grk “all things.”

[15:15]  ¹²¹ tn Or “learned.”

[15:16]  ¹²² sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ¹²³ tn Or “and yield.”

[15:16]  ¹²⁴ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.