Discovery BoxJohn 1:30 
Context1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, 1 because he existed before me.’
John 5:45
Context5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 2
John 6:37
Context6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. 3
John 8:54
Context8:54 Jesus replied, 4 “If I glorify myself, my glory is worthless. 5 The one who glorifies me is my Father, about whom you people 6 say, ‘He is our God.’
John 10:36
Context10:36 do you say about the one whom the Father set apart 7 and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?
John 15:26
Context15:26 When the Advocate 8 comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he 9 will testify about me,
John 18:9
Context18:9 He said this 10 to fulfill the word he had spoken, 11 “I have not lost a single one of those whom you gave me.” 12
John 19:26
Context19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, 13 look, here is your son!”
1 tn Or “has a higher rank than I.”
2 sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.
3 tn Or “drive away”; Grk “cast out.”
4 tn Grk “Jesus answered.”
5 tn Grk “is nothing.”
6 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
7 tn Or “dedicated.”
8 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.
9 tn Grk “that one.”
10 tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
11 sn This expression is similar to John 6:39 and John 17:12.
12 tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.
sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38, 13:18, 15:25, 17:12, 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.
13 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.
