Yohanes 4:35

4:35 Don’t you say, ¹  ‘There are four more months and then comes the harvest?’ I tell you, look up ²  and see that the fields are already white ³  for harvest!

Yohanes 4:42

4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one ⁴  really is the Savior of the world.” ⁵ 

Yohanes 5:43

5:43 I have come in my Father’s name, and you do not accept ⁶  me. If someone else comes in his own name, you will accept ⁷  him.

Yohanes 6:39

6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up ⁸  at the last day.

Yohanes 10:1

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁹  the one who does not enter the sheepfold ¹⁰  by the door, ¹¹  but climbs in some other way, is a thief and a robber.

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ¹²  but to God’s glory, ¹³  so that the Son of God may be glorified through it.” ¹⁴ 

Yohanes 12:44

Jesus’ Final Public Words

12:44 But Jesus shouted out, ¹⁵  “The one who believes in me does not believe in me, but in the one who sent me, ¹⁶ 

[4:35]  ¹ tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  ² tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  ³ tn That is, “ripe.”

[4:42]  ⁴ tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  ⁵ sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[5:43]  ⁶ tn Or “you do not receive.”

[5:43]  ⁷ tn Or “you will receive.”

[6:39]  ⁸ tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[10:1]  ⁹ tn Grk “Truly, truly, I say to you.”

[10:1]  ¹⁰ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ¹¹ tn Or “entrance.”

[11:4]  ¹² tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ¹³ tn Or “to God’s praise.”

[11:4]  ¹⁴ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[12:44]  ¹⁵ tn Grk “shouted out and said.”

[12:44]  ¹⁶ sn The one who sent me refers to God.