Yohanes 6:29

6:29 Jesus replied, ¹  “This is the deed ²  God requires ³  – to believe in the one whom he ⁴  sent.”

Yohanes 7:10

7:10 But when his brothers had gone up to the feast, then Jesus ⁵  himself also went up, not openly but in secret.

Yohanes 7:44

7:44 Some of them were wanting to seize him, but no one laid a hand on him. ⁶ 

Yohanes 8:5

8:5 In the law Moses commanded us to stone to death ⁷  such women. ⁸  What then do you say?”

Yohanes 11:16

11:16 So Thomas (called Didymus ⁹ ) ¹⁰  said to his fellow disciples, “Let us go too, so that we may die with him.” ¹¹ 

Yohanes 14:8

14:8 Philip said, ¹²  “Lord, show us the Father, and we will be content.” ¹³ 

Yohanes 17:4

17:4 I glorified you on earth by completing ¹⁴  the work you gave me to do. ¹⁵ 

Yohanes 18:33

Pilate Questions Jesus

18:33 So Pilate went back into the governor’s residence, ¹⁶  summoned Jesus, and asked him, “Are you the king of the Jews?” ¹⁷ 

[6:29]  ¹ tn Grk “answered and said to them.”

[6:29]  ² tn Grk “the work.”

[6:29]  ³ tn Grk “This is the work of God.”

[6:29]  ⁴ tn Grk “that one” (i.e., God).

[7:10]  ⁵ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:44]  ⁶ sn Compare John 7:30 regarding the attempt to seize Jesus.

[8:5]  ⁷ sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ⁸ sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[11:16]  ⁹ sn Didymus means “the twin” in Greek.

[11:16]  ¹⁰ sn This is a parenthetical note by the author.

[11:16]  ¹¹ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[14:8]  ¹² tn Grk “said to him.”

[14:8]  ¹³ tn Or “and that is enough for us.”

[17:4]  ¹⁴ 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]  ¹⁵ tn Grk “the work that you gave to me so that I may do it.”

[18:33]  ¹⁶ tn Grk “into the praetorium.”

[18:33]  ¹⁷ sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.