Discovery BoxJohn 9:16 
Context9:16 Then some of the Pharisees began to say, 1 “This man is not from God, because he does not observe 2 the Sabbath.” 3 But others said, “How can a man who is a sinner perform 4 such miraculous signs?” Thus there was a division 5 among them.
John 14:10
Context14:10 Do you not believe that I am in the Father, and the Father is in me? 6 The words that I say to you, I do not speak on my own initiative, 7 but the Father residing in me performs 8 his miraculous deeds. 9
John 18:37
Context18:37 Then Pilate said, 10 “So you are a king!” Jesus replied, “You say that I am a king. For this reason I was born, and for this reason I came into the world – to testify to the truth. Everyone who belongs to the truth listens to 11 my voice.”
John 21:23
Context21:23 So the saying circulated 12 among the brothers and sisters 13 that this disciple was not going to die. But Jesus did not say to him that he was not going to die, but rather, “If I want him to live 14 until I come back, 15 what concern is that of yours?”
1 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).
2 tn Grk “he does not keep.”
3 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
4 tn Grk “do.”
5 tn Or “So there was discord.”
6 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.
7 tn Grk “I do not speak from myself.”
8 tn Or “does.”
9 tn Or “his mighty acts”; Grk “his works.”
sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).
10 tn Grk “said to him.”
11 tn Or “obeys”; Grk “hears.”
12 tn Grk “went out.”
13 tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).
14 tn Grk “to stay” or “to remain”; but since longevity is the issue in the context, “to live” conveys the idea more clearly.
15 tn The word “back” is supplied to clarify the meaning.
