Discovery BoxJohn 4:42 
Context4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 1 really is the Savior of the world.” 2
John 4:47
Context4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him 3 to come down and heal his son, who was about to die.
John 8:9
Context8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, 4 until Jesus was left alone with the woman standing before him.
John 8:26
Context8:26 I have many things to say and to judge 5 about you, but the Father 6 who sent me is truthful, 7 and the things I have heard from him I speak to the world.” 8
John 11:4
Context11:4 When Jesus heard this, he said, “This sickness will not lead to death, 9 but to God’s glory, 10 so that the Son of God may be glorified through it.” 11
John 12:34
Context12:34 Then the crowd responded, 12 “We have heard from the law that the Christ 13 will remain forever. 14 How 15 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?”
John 14:28
Context14:28 You heard me say to you, 16 ‘I am going away and I am coming back to you.’ If you loved me, you would be glad 17 that I am going to the Father, because the Father is greater than I am. 18
John 15:15
Context15:15 I no longer call you slaves, 19 because the slave does not understand 20 what his master is doing. But I have called you friends, because I have revealed to you everything 21 I heard 22 from my Father.
1 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
2 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
3 tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.
4 tn Or “beginning from the eldest.”
5 tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.
6 tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.
7 tn Grk “true” (in the sense of one who always tells the truth).
8 tn Grk “and what things I have heard from him, these things I speak to the world.”
9 tn Grk “This sickness is not to death.”
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).
10 tn Or “to God’s praise.”
11 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.
12 tn Grk “Then the crowd answered him.”
13 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
sn See the note on Christ in 1:20.
14 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).
15 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
16 tn Or “You have heard that I said to you.”
17 tn Or “you would rejoice.”
18 sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).
19 tn See the note on the word “slaves” in 4:51.
20 tn Or “does not know.”
21 tn Grk “all things.”
22 tn Or “learned.”
