Discovery BoxJohn 6:51
Context6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread 1 that I will give for the life of the world is my flesh.”
John 12:34
Context12:34 Then the crowd responded, 2 “We have heard from the law that the Christ 3 will remain forever. 4 How 5 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
John 13:1
Context13:1 Just before the Passover feast, Jesus knew that his time 6 had come to depart 7 from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. 8
John 14:10
Context14:10 Do you not believe that I am in the Father, and the Father is in me? 9 The words that I say to you, I do not speak on my own initiative, 10 but the Father residing in me performs 11 his miraculous deeds. 12
[6:51] 1 tn Grk “And the bread.”
[12:34] 2 tn Grk “Then the crowd answered him.”
[12:34] 3 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[12:34] 4 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).
[12:34] 5 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[13:1] 4 tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).
[13:1] 5 tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).
[14:10] 4 tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.
