Yohanes 5:23

5:23 so that all people ¹  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

Yohanes 12:44-49

Jesus’ Final Public Words

12:44 But Jesus shouted out, ²  “The one who believes in me does not believe in me, but in the one who sent me, ³  12:45 and the one who sees me sees the one who sent me. ⁴  12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness. 12:47 If anyone ⁵  hears my words and does not obey them, ⁶  I do not judge him. For I have not come to judge the world, but to save the world. ⁷  12:48 The one who rejects me and does not accept ⁸  my words has a judge; ⁹  the word ¹⁰  I have spoken will judge him at the last day. 12:49 For I have not spoken from my own authority, ¹¹  but the Father himself who sent me has commanded me ¹²  what I should say and what I should speak.

Filipi 2:10-11

2:10 so that at the name of Jesus

every knee will bow

– in heaven and on earth and under the earth –

2:11 and every tongue confess

that Jesus Christ is Lord

to the glory of God the Father.

Filipi 2:1

Christian Unity and Christ’s Humility

2:1 Therefore, if there is any encouragement in Christ, any comfort provided by love, any fellowship in the Spirit, ¹³  any affection or mercy, ¹⁴ 

Yohanes 2:22-23

2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture ¹⁵  and the saying ¹⁶  that Jesus had spoken.

Jesus at the Passover Feast

2:23 Now while Jesus ¹⁷  was in Jerusalem ¹⁸  at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. ¹⁹ 

Yohanes 2:2

2:2 and Jesus and his disciples were also invited to the wedding. ²⁰ 

Yohanes 1:9

1:9 The true light, who gives light to everyone, ²¹  was coming into the world. ²² 

[5:23]  ¹ tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[12:44]  ² tn Grk “shouted out and said.”

[12:44]  ³ sn The one who sent me refers to God.

[12:45]  ⁴ sn Cf. John 1:18 and 14:9.

[12:47]  ⁵ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ⁶ tn Or “guard them,” “keep them.”

[12:47]  ⁷ sn Cf. John 3:17.

[12:48]  ⁸ tn Or “does not receive.”

[12:48]  ⁹ tn Grk “has one who judges him.”

[12:48]  ¹⁰ tn Or “message.”

[12:49]  ¹¹ tn Grk “I have not spoken from myself.”

[12:49]  ¹² tn Grk “has given me commandment.”

[2:1]  ¹³ tn Or “spiritual fellowship” if πνεύματος (pneumato") is an attributive genitive; or “fellowship brought about by the Spirit” if πνεύματος is a genitive of source or production.

[2:1]  ¹⁴ tn Grk “and any affection and mercy.” The Greek idea, however, is best expressed by “or” in English.

[2:22]  ¹⁵ sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.

[2:22]  ¹⁶ tn Or “statement”; Grk “word.”

[2:23]  ¹⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[2:23]  ¹⁸ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[2:23]  ¹⁹ sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.

[2:2]  ²⁰ sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.

[1:9]  ²¹ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ²² tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.