Yohanes 7:26

7:26 Yet here he is, speaking publicly, ¹  and they are saying nothing to him. ²  Do the rulers really know that this man ³  is the Christ? ⁴ 

Yohanes 11:41

11:41 So they took away ⁵  the stone. Jesus looked upward ⁶  and said, “Father, I thank you that you have listened to me. ⁷ 

Yohanes 11:44

11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ⁸  and a cloth wrapped around his face. ⁹  Jesus said to them, “Unwrap him ¹⁰  and let him go.”

Yohanes 17:3

17:3 Now this ¹¹  is eternal life ¹²  – that they know you, the only true God, and Jesus Christ, ¹³  whom you sent.

[7:26]  ¹ tn Or “speaking openly.”

[7:26]  ² sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ³ tn Grk “this one.”

[7:26]  ⁴ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[11:41]  ⁵ tn Or “they removed.”

[11:41]  ⁶ tn Grk “lifted up his eyes above.”

[11:41]  ⁷ tn Or “that you have heard me.”

[11:44]  ⁸ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ⁹ tn Grk “and his face tied around with cloth.”

[11:44]  ¹⁰ tn Grk “Loose him.”

[17:3]  ¹¹ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ¹² sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ¹³ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).