Yohanes 5:28

5:28 “Do not be amazed at this, because a time ¹  is coming when all who are in the tombs will hear his voice

Yohanes 5:46

5:46 If ²  you believed Moses, you would believe me, because he wrote about me.

Yohanes 8:18

8:18 I testify about myself ³  and the Father who sent me testifies about me.”

Yohanes 8:38

8:38 I am telling you the things I have seen while with the ⁴  Father; ⁵  as for you, ⁶  practice the things you have heard from the ⁷  Father!”

Yohanes 11:4

11:4 When Jesus heard this, he said, “This sickness will not lead to death, ⁸  but to God’s glory, ⁹  so that the Son of God may be glorified through it.” ¹⁰ 

Yohanes 11:51

11:51 (Now he did not say this on his own, ¹¹  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ¹² 

Yohanes 15:22

15:22 If I had not come and spoken to them, they would not be guilty of sin. ¹³  But they no longer have any excuse for their sin.

Yohanes 18:22

18:22 When Jesus ¹⁴  had said this, one of the high priest’s officers who stood nearby struck him on the face and said, ¹⁵  “Is that the way you answer the high priest?”

[5:28]  ¹ tn Grk “an hour.”

[5:46]  ² tn Grk “For if.”

[8:18]  ³ tn Grk “I am the one who testifies about myself.”

[8:38]  ⁴ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ⁵ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ⁶ tn Grk “and you.”

[8:38]  ⁷ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[11:4]  ⁸ 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]  ⁹ tn Or “to God’s praise.”

[11:4]  ¹⁰ 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.

[11:51]  ¹¹ tn Grk “say this from himself.”

[11:51]  ¹² tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[15:22]  ¹³ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[18:22]  ¹⁴ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[18:22]  ¹⁵ tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rJapisma), see L&N 19.4.