John 6:14

6:14 Now when the people saw the miraculous sign that Jesus ¹  performed, they began to say to one another, “This is certainly the Prophet ²  who is to come into the world.” ³ 

John 7:31

7:31 Yet many of the crowd ⁴  believed in him and said, “Whenever the Christ ⁵  comes, he won’t perform more miraculous signs than this man did, will he?” ⁶ 

John 11:47

11:47 So the chief priests and the Pharisees ⁷  called the council ⁸  together and said, “What are we doing? For this man is performing many miraculous signs.

John 20:30

20:30 Now Jesus performed ⁹  many other miraculous signs in the presence of the ¹⁰  disciples, which are not recorded ¹¹  in this book. ¹² 

[6:14]  ¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  ² sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  ³ sn An allusion to Deut 18:15.

[7:31]  ⁴ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  ⁶ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).

[11:47]  ⁷ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ⁸ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[20:30]  ¹⁰ tn Or “did.”

[20:30]  ¹¹ tc ‡ Although most mss, including several important ones (Ì⁶⁶ א C D L W Θ Ψ Ë^1,13 33 Ï lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (twn maqhtwn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁷ puts the pronoun in brackets, indicating doubts as to its authenticity.

[20:30]  ¹² tn Grk “are not written.”

[20:30]  ¹³ sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.