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away’”? (vv. 8c–d, 11c–d).

      v. 13: The Fourth Evangelist explains that the “healed”⁴⁰² man did “not know” the identity⁴⁰³ (“who” in vv. 12b, 13a₂ and, for example, 4:10; 18:4, 7–8) of his healer because of the large “crowd”, Jesus “slipped away”⁴⁰⁴ from there.

      + Jesus and the Cured Man (v. 14)

      “Afterward” (in Greek “metà taũta” in vv. 1a, 14a) “(Jesus) found ( )” the cured man “in the Temple and said /to/ him”:

      “See” (in Greek “horáo”), “(you are) well/healed ( ).

      [ ] Sin⁴⁰⁵ [no more]” (cf. John 8:11; Luke 5:21; 7:49) – note the imperatives –,

      “that nothing worse⁴⁰⁶ [/may/ happen] /to/ you …”

      The Cured Man and “the Jews” (v. 15)

      Then the cured man “went away”⁴⁰⁷ and informed/“told” (cf. John 11:46, 57) “the Jews” (vv. 10a, 15a₂, 16a, 18a) that “Jesus” was his “healer” (in Greek “ho poɩésas autòn hugɩē” = who did/made him well in vv. 11b, 15c). In contrast to the man cured blind in Chapter 9, the man healed here is not a witness of Jesus, but an informant for “the Jews”⁴⁰⁸.

      + “The Jews” and Jesus (vv. 16–18)

      v. 16: The phrase “… this was why … ‘the Jews’” (in Greek “… dɩà toũto … ‘hoɩ ’Ioudaῖoɩ’” in vv. 16a, 18a⁴⁰⁹) introduces and concludes the discussion in the form of an inclusion. Because of His breaking of “the Sabbath” (cf. Exodus 20:8–11; 31:12–17; 35:1–3; Leviticus 23:3; Deuteronomy 5:12–15 – note vv. 16b, 18b and 9:16) “the Jews” were “persecuting⁴¹⁰ … Jesus” (cf. John 15:20).

      v. 17: The second reason – blasphemy (cf. Exodus 20:7; 22:27; Leviticus 24:15–16; Numbers 15:30–31; Deuteronomy 5:11; 18:20 – note v. 18c–d and John 10:33; 19:7) – for Jesus’ “persecuting” by the Jewish aristocrats was His answer in the form of a parallelism/climax of their “unity of working”⁴¹¹:

      “(My) Father ( ) [ ] is working⁴¹² [until now]” (cf. 1 John 2:9 and 1 Corinthians 8:7; 15:6),

      and I am working”. For Jewish eyes/ears, it is against the monotheism according to Decalogue (cf. Exodus 20:3/Deuteronomy 5:7).

      v. 18: Both⁴¹³ reasons – Jesus as Sabbath breaker (in Greek “éluen tò sábbaton” in v. 18b) and blasphemer in “[ ] (making) Himself ( ) [equal]” (in Greek “ísos”) – more in the sense of the term “homooúsɩos” according to the Nicene Creed from 325 A.D. – “with God” (cf. v. 18c–d and John 10:33, 36; 19:7) – were the basis for their “seeking” (in Greek “zetéo” in v. 18a and 7:1, 19–20, 25, 30; 8:37, 40; 10:39; 11:8; 18:4, 7–8; 19:12) to “kill Him” (in Greek “apokteíno” in v. 18a and in 7:1, 19–20, 25; 8:22, 37, 40; 11:53; 12:10; 16:2; 18:31 – Matthew 12:14).

      2.3.2 Jesus’ Self-Revelation as the Son of God (vv. 19–47)

      - Jesus’ Doing in God as His “Son” (vv. 19–30)

      v. 19: The Johannine typical introductory statement “amen, amen, I tell you” in verses 19a, 24a, 25a introduces the first part (cf. vv. 19–30) of His speech (cf. vv. 19–47). Because of His statement in verse 17b–c which “the Jews” understood in the sense of a “ditheism”⁴¹⁴, Jesus, the “Son of God” (v. 25c) respectively “Son of Man” (v. 27c ) – in Greek “huɩós” as a keyword in verses 19c, f, 20a, 21b, 22b, 23a, c, 25c, 26b, 27c – justifies the view of His mutual relationship with the heavenly “FATHER” (in Greek “patér” in vv. 17b, 18c[, d], 19d, 20a, 21a, 22a, 23b, d, 26a, 36b, e, 37a, 43a, 45b):

      “( ) [The Son] can [ ] do (nothing) of His own” – note the verses 19c, 30a as an inclusion⁴¹⁵ –

      but only “what He sees” (in Greek “blépo”) “the FATHER doing” – note the verbum simplex “poɩéo” as a keyword in verses 11b, 15d, 16b, 18b, 19c–f, 20c, 27b, 29b, 30a, 36d. Therefore for “whatever” the “FATHER” “does

      that … the Son ( ) does (likewise)” (in Greek “homoíos” in v. 19f and John 6:11; 21:13) – note the parallelism/climax⁴¹⁶/same structure (“FATHER” + verb – “SON” + verb) as in verses 17b–c, 21a, b, 23a, b, c, d, 26a, c.

      v. 20: Jesus emphasizes God as His pre-existence/“basis”:

      “(For) the ( ) FATHER loves” (in Greek “phɩléo” in v. 20a and in 3:35; 10:17; 15:9; 17:23–26) “the SON and [ ] shows Him” (v. 20a, c and John 3:11, 32; 8:38; 1 John 1:1) “[all]

      that He Himself is doing.

      And greater⁴¹⁷ {works⁴¹⁸}” (cf. vv. 17b, c, 20c, 36b, d – please do not understand this in a quantivative rather in a qualitative⁴¹⁹ sense) “than these will be show Him { },

      so that you /may/ amazed/marvel” (in Greek “thaumázo” in vv. 20d, 28a).

      v. 21: He continues in a soteriological/eschatological⁴²⁰ sense:

      “(For) as ( ) the FATHER” (vv. 21, 26a) “raises the dead and gives /them/ life” (in Greek “zoopoɩéo” in v. 21a, b and 6:63 – cf., for example, Deuteronomy 32:39; 1 Samuel 2:6; 2 Kings 5:7; Hosea 6:2) “so also the SON ( ) gives life (/to/ whom He will)”.

      vv. 22–23: He explains His view with the help of a correction⁴²¹ (“not … but”):

      “… The FATHER judges⁴²² no one,

      but ( ) [ ] /has/ given” (in Greek “dídomɩ” in vv. 22b, 26b, 27a, 36b and, for example, John 1:12; 3:16; 6:27, 31–34, 37, 39, 51–52) “[all] (judgement) /to/ the SON,

      that all” – the “children of God”, the Creator⁴²³ – “/may/ honour⁴²⁴ the SON,

      /just/ as they honour the FATHER.”

      In the negative way (cf. John 12:48; 15:23; Luke 10:16; 1 John 2:23), it means:

      “Whoever /does/ not honour the SON,

      /does/ not honour the FATHER who sent Him” (vv. 23d₂, 24b₂, 30e, 37a and John 4:43; 6:38–39, 44; 7:16, 28, 33; 8:16, 18, 26, 29; 9:4; 12:44–45, 49; 13:20; 14:24; 15:21; 16:5).

      v. 24: Again the Johannine introductory phrase (cf. vv. 19a, 25a) emphasizes with a second correction⁴²⁵ in the present tense that whoever “hears” (vv. 24b, 25c, d, 28c, 30b, 37b – cf., for example, Deuteronomy 4:1; 5:1; 9:1; Romans 10:18) His “word” (cf. 8:51) “and believes /in/” God the FATHER “who sent” (vv. 23d₂, 24b, 30e, 37a) Jesus, His SON,

      “has (eternal) life⁴²⁶ ( )” (cf. vv. 24d, 39c and in John 3:15–16, 36; 4:14, 36; 6:27, 40, 47, 54, 68; 10:28; 12:25, 50;

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