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 6:15

6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. ¹ 

Yohanes 6:53

6:53 Jesus said to them, “I tell you the solemn truth, ²  unless you eat the flesh of the Son of Man and drink his blood, ³  you have no life ⁴  in yourselves.

Yohanes 7:23

7:23 But if a male child ⁵  is circumcised ⁶  on the Sabbath so that the law of Moses is not broken, ⁷  why are you angry with me because I made a man completely well ⁸  on the Sabbath?

Yohanes 8:18

8:18 I testify about myself ⁹  and the Father who sent me testifies about me.”

Yohanes 12:19

12:19 Thus the Pharisees ¹⁰  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Yohanes 13:14

13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet.

[6:15]  ¹ sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:53]  ² tn Grk “Truly, truly, I say to you.”

[6:53]  ³ sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  ⁴ tn That is, “no eternal life” (as opposed to physical life).

[7:23]  ⁵ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ⁶ tn Grk “receives circumcision.”

[7:23]  ⁷ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ⁸ tn Or “made an entire man well.”

[8:18]  ⁹ tn Grk “I am the one who testifies about myself.”

[12:19]  ¹⁰ sn See the note on Pharisees in 1:24.