The healed man's verdict 'He is a prophet' invokes the Mosaic promise of a prophet like Moses whom Israel must heed. John develops the prophet-like-Moses Christology, and the sign-working healer fits the criterion of the true prophet; Coherence with John's wider Moses typology is strong.

Yahweh your God will raise up to you a prophet from your midst, of your brothers, like me. You shall listen to him.


The interrogation of the parents to corroborate the son's testimony reflects the Torah's two-or-three-witnesses requirement that governs Johannine 'witness' motifs. The link is structural/legal rather than verbal, and the courtroom framing is broadly Deuteronomic.

One witness shall not rise up against a man for any iniquity, or for any sin, in any sin that he sins. At the mouth of two witnesses, or at the mouth of three witnesses, shall a matter be established.


'Give glory to God' is a near-verbatim adjuration formula: Joshua so charges Achan to confess before God in a judicial setting. The Pharisees use the identical oath-formula to pressure the man to recant, marking his testimony as sworn courtroom speech. High Volume via the fixed idiom.

Joshua said to Achan, “My son, please give glory to Yahweh, the God of Israel, and make confession to him. Tell me now what you have done! Don’t hide it from me!”


'Give glory to the God of Israel' as a confessional demand recurs in the Philistine episode, reinforcing the formula behind 9:24. It is a secondary witness to the same idiom rather than an independent source; Joshua 7:19 is the closer judicial parallel.

Therefore you shall make images of your tumors, and images of your mice that mar the land; and you shall give glory to the God of Israel: perhaps he will lighten his hand from off you, and from off your gods, and from off your land.


'We are disciples of Moses... God has spoken to Moses' echoes the Torah's claim that no prophet arose like Moses, whom YHWH knew face to face. The Pharisees stake authority on Mosaic revelation, the very framework John uses to argue Jesus surpasses Moses. Coherence high within the chapter's Moses polemic.

Since then, there has not arisen a prophet in Israel like Moses, whom Yahweh knew face to face,


'With him I speak mouth to mouth' grounds the unique standing of Moses claimed by 'God has spoken to Moses.' The Pharisees' 'we know God has spoken to Moses, but we don't know where this man is from' trades on this Mosaic-speech privilege. Available and coherent with the disciples-of-Moses boast.

With him, I will speak mouth to mouth, even plainly, and not in riddles; and he shall see Yahweh’s form. Why then were you not afraid to speak against my servant, against Moses?”


'If I regard iniquity in my heart, the Lord will not hear me' is closely paraphrased by 'God does not listen to sinners, but to the worshiper who does his will.' The man invokes a wisdom-psalm axiom about answered prayer to argue Jesus is from God. High Coherence and near-propositional match.

If I cherished sin in my heart, the Lord wouldn’t have listened.


'The LORD is far from the wicked, but he hears the prayer of the righteous' is the proverbial doublet behind 9:31's 'God does not listen to sinners but to the worshiper who does his will.' Recurrence with Psalm 66:18 strengthens both as the wisdom substrate of the man's argument.

Yahweh is far from the wicked, but he hears the prayer of the righteous.


'When you spread out your hands I will hide my eyes... I will not hear' supplies the prophetic version of God refusing to hear sinners. It reinforces 9:31 alongside the psalm and proverb, broadening the 'God hears the righteous' axiom across Torah-Prophets-Writings.

When you spread out your hands, I will hide my eyes from you. Yes, when you make many prayers, I will not hear. Your hands are full of blood.


'The eyes of the LORD are toward the righteous, and his ears toward their cry' is a further wisdom witness to the principle that God hears the God-fearing but not the wicked. It coheres with 9:31 and adds Recurrence, though the man's wording is closest to Psalm 66:18 and Proverbs 15:29.

Yahweh’s eyes are toward the righteous. His ears listen to their cry.


Ben Sira affirms that God hears the prayer of the humble and the one who serves him with his whole heart, a deuterocanonical articulation of the doctrine in 9:31. Available within Second-Temple piety and coherent, though the canonical psalm/proverb are the nearer sources.

He will not accept any person against a poor man; And he will listen to the prayer of him that is wronged. He will in no wise despise the supplication of the fatherless; Nor the widow, when she pours out her tale. Do not the tears of the widow run down her cheek? And is not her cry against him that has caused them to fall? He that serves God according to his good pleasure shall be accepted, And his supplication shall reach to the clouds.


'Since the world began it was never heard that anyone opened the eyes of a man born blind' frames the sign as unprecedented — only God can do the eschatological eye-opening of Isaiah 35:5. The man's argument turns the prophetic sign-act into proof of divine origin. Coherence with the chapter's controlling Isaianic motif.

Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped.


'The LORD opens the eyes of the blind' names eye-opening as a distinctly divine work, undergirding 'if this man were not from God he could do nothing.' The man reasons exactly along the psalm's lines, attributing a God-only act to Jesus. Strong Coherence with John's high Christology.

Yahweh opens the eyes of the blind. Yahweh raises up those who are bowed down. Yahweh loves the righteous.


'I came for judgment, that those who don't see may see, and those who see may become blind' inverts and fulfills Isaiah's commission to blind the seeing and deafen the hearing. John elsewhere cites Isaiah 6:10 explicitly (12:40), making this the controlling intertext for the chapter's sight/blindness-as-judgment theme. High Recurrence and Coherence.

He said, “Go, and tell this people, ‘You hear indeed, but don’t understand; and you see indeed, but don’t perceive.’ Make the heart of this people fat. Make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed.”


'Who is blind but my servant... seeing many things, but you do not observe' supplies the prophetic paradox of those who possess sight yet remain blind, mirroring the Pharisees who 'see' yet have sin remaining. Coherent with the judicial blinding motif and available within the Isaianic servant oracles.

“Hear, you deaf, and look, you blind, that you may see. Who is blind, but my servant? Or who is as deaf as my messenger whom I send? Who is as blind as he who is at peace, and as blind as Yahweh’s servant? You see many things, but don’t observe. His ears are open, but he doesn’t listen.


'Bring forth the people who are blind, yet have eyes, and the deaf who have ears' reinforces the sighted-yet-blind paradox applied to the Pharisees. Secondary to Isaiah 6 and 42; adds Recurrence to the Isaianic blindness cluster but contributes little independently.

Bring out the blind people who have eyes, and the deaf who have ears.


Isaiah's stupefied, blinded leaders ('they are blind... the LORD has poured on you a spirit of deep sleep, and has closed your eyes') parallel the self-confident Pharisees judged blind. The judicial-blinding theme coheres, though the verbal contact is faint amid the stronger Isaiah 6 link.

Pause and wonder! Blind yourselves and be blind! They are drunken, but not with wine; they stagger, but not with strong drink. For Yahweh has poured out on you a spirit of deep sleep, and has closed your eyes, the prophets; and he has covered your heads, the seers.


'Do you believe in the Son of Man?' (a strong textual variant for 'Son of God') invokes the Danielic Son of Man before whom worship is rendered, fitting the man's response of belief and worship in 9:38. The link depends on the variant reading, so confidence is low though the title is Danielic.

I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him.


'In that day the deaf shall hear... and the eyes of the blind shall see out of obscurity and darkness' frames the chapter's resolution: a blind man comes to physical and spiritual sight while the seeing are darkened. The double movement realizes Isaiah's reversal-of-perception oracle and coheres with the light/darkness frame.

In that day, the deaf will hear the words of the book, and the eyes of the blind will see out of obscurity and out of darkness.


Ezekiel 34 is the controlling subtext for the whole discourse: false shepherds who do not enter rightly and exploit the flock vs. the true shepherd. The thief/robber who climbs in 'some other way' answers Ezekiel's self-feeding shepherds, and the rightful shepherd entering by the door answers the LORD's own shepherding. High volume, recurrence across the chapter, and coherence with John's polemic against Israel's leaders.

Yahweh’s word came to me, saying, Son of man, prophesy against the shepherds of Israel, prophesy, and tell them, even to the shepherds, Thus says the Lord Yahweh: Woe to the shepherds of Israel who feed themselves! Shouldn’t the shepherds feed the sheep? You eat the fat, and you clothe yourself with the wool, you kill the fatlings; but you don’t feed the sheep. You haven’t strengthened the diseased, neither have you healed that which was sick, neither […]


Moses asks the LORD to appoint a shepherd who leads Israel 'out' and brings them 'in,' so the congregation not be sheep without a shepherd. John's shepherd who 'leads them out' (v.3) and goes before them (v.4) echoes the leading-out/going-before language of the appointment of a shepherd over Israel.

“Let Yahweh, the God of the spirits of all flesh, appoint a man over the congregation, who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of Yahweh not be as sheep which have no shepherd.”


'The sheep listen to his voice' and refusal to follow strangers resonates with 'the sheep of his hand. Today, if you would hear his voice.' The motif of the flock recognizing and hearing the shepherd's voice is verbally and thematically coherent.

for he is our God. We are the people of his pasture, and the sheep in his care. Today, oh that you would hear his voice!


'We are his people, and the sheep of his pasture' supplies the flock-belonging frame behind the shepherd who knows his own and calls them by name. Faint; competes with Psalm 95 and the broader shepherd-of-Israel topos.

Know that Yahweh, he is God. It is he who has made us, and we are his. We are his people, and the sheep of his pasture.


Zechariah's flock 'doomed to slaughter' under worthless shepherds who do not care for the sheep, and the breaking of the bond with the flock, anticipates John's thieves/robbers contrasted with the true shepherd. Recurs more strongly at vv.11-13, but the false-shepherd indictment colors the parable here.

Thus says Yahweh my God: “Feed the flock of slaughter. Their buyers slaughter them, and go unpunished. Those who sell them say, ‘Blessed be Yahweh, for I am rich;’ and their own shepherds don’t pity them. For I will no more pity the inhabitants of the land,” says Yahweh; “but, behold, I will deliver the men everyone into his neighbor’s hand, and into the hand of his king. They will strike the land, and out of their hand I will not deliver them.” So I fed […]


'This is the gate of the LORD; the righteous will enter into it' undergirds Jesus' self-identification as the door through which one 'enters in' and 'will be saved.' Psalm 118 is a major Johannine/Synoptic source and the entering-and-being-saved language coheres with the entrance-gate motif.

This is the gate of Yahweh; the righteous will enter into it.


'All who came before me are thieves and robbers' continues the indictment of Israel's bad shepherds in Ezekiel 34, while 'find pasture' (v.9) directly echoes the LORD's promise to feed his flock in good pasture (Ezek 34:14). Strong recurrence and coherence with the governing subtext.


'Will go in and go out, and will find pasture' echoes the shepherd who leads Israel 'out' and brings them 'in' so they may be led to pasture. The go-in/go-out idiom for secure shepherded life is shared, though common in the OT.

who may go out before them, and who may come in before them, and who may lead them out, and who may bring them in; that the congregation of Yahweh not be as sheep which have no shepherd.”


'Woe to the shepherds who destroy and scatter the sheep' parallels the thief who 'comes to steal, kill, and destroy.' Jeremiah promises to set up shepherds who will feed the flock so none is lacking, coherent with John's life-giving shepherd over against destroyers.

Woe to the shepherds who destroy and scatter the sheep of my pasture! says Yahweh. Therefore thus says Yahweh, the God of Israel, against the shepherds who feed my people: You have scattered my flock, and driven them away, and have not visited them; behold, I will visit on you the evil of your doings, says Yahweh. I will gather the remnant of my flock out of all the countries where I have driven them, and will bring them again to their folds; and they […]


The LORD himself seeks, gathers, and feeds the scattered sheep, rescuing them from where they were scattered in the day of clouds. Jesus as the good shepherd who knows his own enacts the LORD's own pastoral self-commitment, making the divine claim of Ezekiel 34 the load-bearing subtext.

For thus says the Lord Yahweh: Behold, I myself, even I, will search for my sheep, and will seek them out. As a shepherd seeks out his flock in the day that he is among his sheep that are scattered abroad, so will I seek out my sheep; and I will deliver them out of all places where they have been scattered in the cloudy and dark day. I will bring them out from the peoples, and gather them from the countries, and will bring them into their own land; and I […]


'I will set up one shepherd over them, my servant David... and I the LORD will be their God.' This is the source of the singular good shepherd and converges with v.16's 'one flock, one shepherd.' High volume and exact thematic match to the Davidic-messianic single shepherd.

I will set up one shepherd over them, and he shall feed them, even my servant David; he shall feed them, and he shall be their shepherd. I, Yahweh, will be their God, and my servant David prince among them; I, Yahweh, have spoken it.


'David my servant shall be king over them; and they all shall have one shepherd' is the closest verbal antecedent to 'one flock, one shepherd' (v.16). Recurs with Ezek 34:23 and reinforces the reunification of a divided flock under one Davidic shepherd.

My servant David shall be king over them; and they all shall have one shepherd: they shall also walk in my ordinances, and observe my statutes, and do them.


'He will feed his flock like a shepherd; he will gather the lambs in his arm' supplies the tender LORD-as-shepherd image behind the good shepherd who lays down his life for the sheep. Coherent with John's identification of Jesus with the LORD's own shepherding care.

He will feed his flock like a shepherd. He will gather the lambs in his arm, and carry them in his bosom. He will gently lead those who have their young.


'The LORD is my shepherd... though I walk through the valley of the shadow of death.' The good shepherd who lays down his life and faces the wolf evokes the shepherd who protects through death's shadow. Strong cultural availability, though the laying-down-of-life motif goes beyond Psalm 23.

Yahweh is my shepherd: I shall lack nothing. He makes me lie down in green pastures. He leads me beside still waters. He restores my soul. He guides me in the paths of righteousness for his name’s sake. Even though I walk through the valley of the shadow of death, I will fear no evil, for you are with me. Your rod and your staff, they comfort me.


The 'worthless shepherd' who deserts the flock, does not care for the perishing, and abandons them to be devoured is the negative counterpart to John's hired hand who flees the wolf and does not care for the sheep. Verbal and thematic coherence in the abandonment/devouring imagery.

Yahweh said to me, “Take for yourself yet again the equipment of a foolish shepherd. For, behold, I will raise up a shepherd in the land, who will not visit those who are cut off, neither will seek those who are scattered, nor heal that which is broken, nor feed that which is sound; but he will eat the flesh of the fat sheep, and will tear their hoofs in pieces. Woe to the worthless shepherd who leaves the flock! The sword will be on his arm, and on his […]


Without a shepherd the flock 'became food for all the beasts of the field, and were scattered.' The wolf that snatches and scatters the sheep (v.12) replays Ezekiel's scattering and devouring of the unshepherded flock.

They were scattered, because there was no shepherd; and they became food to all the animals of the field, and were scattered. My sheep wandered through all the mountains, and on every high hill: yes, my sheep were scattered on all the surface of the earth; and there was no one who searched or sought.


'The Lord GOD, who gathers the outcasts of Israel, says, Yet others will I gather besides his own that are gathered.' This is the strongest antecedent for the 'other sheep... not of this fold' whom the shepherd must also bring (v.16), grounding the Gentile ingathering.

The Lord Yahweh, who gathers the outcasts of Israel, says, “Yet will I gather others to him, besides his own who are gathered.”


'I will surely gather all of you, Jacob... I will put them together like the sheep of Bozrah... they will swarm with people.' Supplies the regathering-into-one-flock image behind the 'one flock' formed from other sheep. Coherent but competes with Ezekiel/Isaiah gathering texts.

I will surely assemble, Jacob, all of you; I will surely gather the remnant of Israel; I will put them together as the sheep of Bozrah, as a flock in the midst of their pasture; they will swarm with people.


'He shall stand and shepherd his flock in the strength of the LORD' offers the messianic ruler-as-shepherd whose flock dwells securely 'to the ends of the earth,' faintly behind the universal one-flock vision. Lower volume than the Ezekiel cluster.

He shall stand, and shall shepherd in the strength of Yahweh, in the majesty of the name of Yahweh his God: and they will live, for then he will be great to the ends of the earth.


'All we like sheep have gone astray... the LORD has laid on him the iniquity of us all,' and the servant who 'poured out his soul to death.' The shepherd who lays down his life for the sheep may fuse the suffering servant with the shepherd. Contested and faint in John, which rarely cites Isaiah 53 explicitly.

All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all. He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is mute, so he didn’t open his mouth. He was taken away by oppression and judgment; and as for his generation, who considered that he was cut off out of the land of the living and […]


'Then the eyes of the blind will be opened' lies behind the crowd's argument that a demoniac cannot open the eyes of the blind (v.21), recalling ch.9 and the messianic sign. Faint here; carried over from the healing narrative rather than newly invoked.

Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped.


The Feast of the Dedication (Hanukkah) commemorates Judas Maccabeus' cleansing and rededication of the temple altar, the festival's institution. John's explicit setting at this feast (v.22) frames Jesus, the one whom the Father 'consecrated' (v.36), as the true dedicated/sanctified one. High availability as Second-Temple background.

But Judas and his kindred said, Behold, our enemies are discomfited: let us go up to cleanse the holy place, and to dedicate it afresh. And all the army was gathered together, and they went up to mount Sion. And they saw the sanctuary laid desolate, and the altar profaned, and the gates burned up, and shrubs growing in the courts as in a forest or as on one of the mountains, and the priests’ chambers pulled down; and they tore their clothes, and made […]


Parallel account of the purification and rededication of the temple and the eight-day festival 'in the manner of Tabernacles,' establishing the Dedication setting. Reinforces 1 Macc 4 as the festival's narrative grounding for John's winter feast.

And Maccabaeus and those who were with him, the Lord leading them on, recovered the temple and the city; and they pulled down the altars that had been built in the marketplace by the aliens, and also the walls of sacred inclosures. And having cleansed the sanctuary they made another altar of sacrifice; and striking stones and taking fire out of them, they offered sacrifices, after they had ceased for two years, and burned incense, and lighted lamps, and […]


'My sheep hear my voice... and they follow me' (v.27) restates the LORD's own knowing and gathering of his flock from Ezekiel 34, now claimed by Jesus. The sustained shepherd theme links the Dedication confrontation back to the discourse's governing subtext.


'There is no one who can deliver out of my hand' undergirds 'no one will snatch them out of my hand' (v.28) and 'out of my Father's hand' (v.29). The security-in-the-divine-hand idiom is a deliberate divine self-claim applied to Jesus.

Yes, since the day was I am he; and there is no one who can deliver out of my hand. I will work, and who can hinder it?”


'There is no one who can deliver out of my hand' (the same idiom) with 'I kill and I make alive' stands behind Jesus giving eternal life and holding the sheep inviolably. Reinforces the divine-hand security motif alongside Isaiah.

“See now that I myself am he. There is no god with me. I kill and I make alive. I wound and I heal. There is no one who can deliver out of my hand.


'Hear, O Israel: the LORD our God, the LORD is one' resonates behind 'I and the Father are one' (v.30). The Shema's oneness language is reframed christologically; coherent with the blasphemy charge that follows, though the unity claimed is functional/relational.

Hear, Israel: Yahweh is our God. Yahweh is one.


Jesus cites verbatim 'I said, you are gods' (v.34) from the law to defend calling himself Son of God. This is the only formal OT citation in the chapter, introduced with 'Isn't it written in your law,' and the argument turns on the precise wording. Highest volume and clarity.

I said, “You are gods, all of you are sons of the Most High.


Beyond the quoted v.6, the whole psalm frames those 'to whom the word of God came' (v.35) as the divine council/judges called 'gods,' supplying the a-fortiori logic for the one the Father consecrated. The surrounding context, not just the citation, drives the defense.

God presides in the great assembly. He judges among the gods. “How long will you judge unjustly, and show partiality to the wicked?” Selah. “Defend the weak, the poor, and the fatherless. Maintain the rights of the poor and oppressed. Rescue the weak and needy. Deliver them out of the hand of the wicked.” They don’t know, neither do they understand. They walk back and forth in darkness. All the foundations of the earth are shaken. I said, “You are gods, […]


'Before you came forth out of the womb I sanctified you; I appointed you a prophet' parallels 'the one whom the Father sanctified and sent into the world' (v.36). The consecrate-and-send pattern of prophetic commissioning is closely echoed.

“Before I formed you in the belly, I knew you. Before you came out of the womb, I sanctified you. I have appointed you a prophet to the nations.”


The consecration of Aaron and his sons to serve the LORD provides cultic resonance for the Father's 'sanctifying' of Jesus, fitting the Dedication setting where the altar itself is consecrated. Faint and competes with the prophetic-commission sense of Jer 1:5.

You shall put them on Aaron your brother, and on his sons with him, and shall anoint them, and consecrate them, and sanctify them, that they may minister to me in the priest’s office.


'He who blasphemes the name of the LORD shall surely be put to death... shall stone him' grounds the crowd's move to stone Jesus 'for blasphemy' (vv.31-33). The stoning-for-blasphemy procedure is the legal backdrop the narrative presupposes.

He who blasphemes Yahweh’s name, he shall surely be put to death. All the congregation shall certainly stone him. The foreigner as well as the native-born, when he blasphemes the Name, shall be put to death.


The 'sickness not unto death but for the glory of God' frames Lazarus' death as a stage on which divine life-giving will be displayed, echoing the Creator who breathes life into dust. Faint, but coheres with John's creation theology (1:1-4) and the breath-of-life motif that undergirds resurrection texts. Contested.

Yahweh God formed man from the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul.


Jesus' euphemism that Lazarus 'has fallen asleep' and will be awakened maps onto Daniel's 'many who sleep in the dust of the earth shall awake,' the classic OT idiom for resurrection as awakening from sleep. Volume is moderate (shared sleep/awaken vocabulary) and coheres with the chapter's resurrection program. Availability secure as the seminal resurrection text.

Many of those who sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt.


Job's 'man lies down and rises not till the heavens are no more; they will not awake nor be roused from their sleep' supplies the sleep-of-death idiom that Jesus inverts by awakening Lazarus. Coherence is good but volume is faint and the idiom is widely diffused. Contested as a specific source.

so man lies down and doesn’t rise. Until the heavens are no more, they shall not awake, nor be roused out of their sleep.


'Lighten my eyes lest I sleep the sleep of death' associates sleep with death and divine light, resonating with both the 'fallen asleep' euphemism and Jesus' day/night light saying (vv.9-10). Faint and idiomatic; offered honestly as low-confidence.

Behold, and answer me, Yahweh, my God. Give light to my eyes, lest I sleep in death;


Jesus' walking-in-the-day-versus-stumbling-in-the-dark saying echoes the prophetic 'give glory to the LORD before he brings darkness, before your feet stumble on the twilight mountains.' Shared stumble/light/darkness imagery; coherence with Johannine light theme but low volume. Contested.

Give glory to Yahweh your God, before he causes darkness, and before your feet stumble on the dark mountains, and, while you look for light, he turns it into the shadow of death, and makes it gross darkness.


Martha's confession 'I know he will rise again in the resurrection at the last day' is precisely the Danielic doctrine of bodily resurrection at the end, the only OT text giving it explicit shape. High volume and recurrence; Jesus then collapses 'the last day' into his own person ('I am the resurrection'). Availability and coherence are strong.


The whole Lazarus episode enacts Ezekiel's vision: God opens graves, raises the dead, and gives life by his Spirit/word so that 'you shall know that I am the LORD.' 'I am the resurrection and the life' figurally fulfills Yahweh's promise to raise the dead from their tombs. High volume of shared grave/raising imagery and strong coherence with the sign's purpose (that they may believe / know).

The hand of Yahweh was on me, and he brought me out in the Spirit of Yahweh, and set me down in the midst of the valley; and it was full of bones. He caused me to pass by them all around: and behold, there were very many in the open valley; and behold, they were very dry. He said to me, Son of man, can these bones live? I answered, Lord Yahweh, you know. Again he said to me, Prophesy over these bones, and tell them, you dry bones, hear Yahweh’s word. Thus […]


'Shall I ransom them from the power of Sheol? Shall I redeem them from Death?' grounds the hope that death is not final, the hope Martha voices. Jesus as 'the resurrection and the life' answers Hosea's rhetorical challenge to Death. Moderate volume; coheres with the chapter's victory-over-death theme.

I will ransom them from the power of Sheol. I will redeem them from death! Death, where are your plagues? Sheol, where is your destruction? “Compassion will be hidden from my eyes.


'Your dead shall live; their bodies shall rise. Awake and sing, you who dwell in the dust!' is the Isaianic resurrection promise underlying both Martha's last-day hope and the literal raising of Lazarus. Strong volume (dead-shall-live, awake-from-dust) and coherence with Daniel 12:2 cluster.

Your dead shall live. My dead bodies shall arise. Awake and sing, you who dwell in the dust; for your dew is like the dew of herbs, and the earth will cast out the departed spirits.


'I kill and I make alive' is the foundational divine self-claim that only God gives and takes life; Jesus' 'I am the resurrection and the life' assumes this prerogative in the first person. The 'I am' form coheres with the Johannine egō eimi sayings rooted in Deuteronomy/Isaiah self-declarations. Moderate volume.


Hannah's 'The LORD kills and brings to life; he brings down to Sheol and raises up' parallels Deuteronomy 32:39 as the OT confession of God's resurrection power that Jesus now wields. Coheres with the life-giving claim; moderate volume via the kill/make-alive pairing.

“Yahweh kills, and makes alive. He brings down to Sheol, and brings up.


'I shall not die, but live, and recount the deeds of the LORD' resonates with Jesus' promise that the believer 'shall never die.' Faint verbal contact; offered as low-confidence given the Psalm's broader Passion-week use. Contested.

I will not die, but live, and declare Yah’s works.


'You have kept count of my tossings; put my tears in your bottle' frames divine attentiveness to human weeping, resonating with Jesus weeping and being deeply moved at the tomb. Faint and thematic rather than verbal; coherence with the compassion motif but low volume. Contested.

You number my wanderings. You put my tears into your bottle. Aren’t they in your book?


Jesus 'troubled in spirit' and weeping, 'a man of sorrows and acquainted with grief,' figures the Servant who bears human sorrow. Coheres with the chapter's later substitution theme (Caiaphas, vv.50-52) and John's Servant Christology. Moderate volume via the grief/sorrow correspondence.

He was despised, and rejected by men; a man of suffering, and acquainted with disease. He was despised as one from whom men hide their face; and we didn’t respect him.


Joseph weeping over and mourning his dead father supplies a patriarchal precedent for righteous weeping over the dead, ambient behind 'Jesus wept.' Very faint, generic mourning topos; honestly low-confidence. Contested.

Joseph fell on his father’s face, wept on him, and kissed him.


The bystanders' 'this man who opened the eyes of the blind' recalls Isaiah's eschatological sign that 'the eyes of the blind shall be opened,' which John applies to Jesus' ch.9 sign. The cross-reference here invokes that Isaianic frame as proof of life-giving power. Low volume in this pericope; contested as a direct echo.

Then the eyes of the blind will be opened, and the ears of the deaf will be unstopped.


The command 'Lazarus, come out!' and the dead man emerging from the cave-tomb enact Ezekiel's 'I will open your graves and raise you from your graves' brought to life by the word. The grave-clothes/loosing imagery and the loud summoning voice are strongly coherent with the dry-bones vivification by God's word. Highest-volume figural anchor of the chapter.


Elijah raising the widow of Zarephath's son is the foundational prophet-raises-the-dead type that Jesus surpasses; cf. the 'four days' to magnify the miracle. Strong recurrence (paired with Elisha) and coherence: a prophet's word/prayer restores a dead son to life. Availability secure.

After these things, the son of the woman, the mistress of the house, fell sick; and his sickness was so severe, that there was no breath left in him. She said to Elijah, “What have I to do with you, you man of God? You have come to me to bring my sin to memory, and to kill my son!” He said to her, “Give me your son.” He took him out of her bosom, and carried him up into the room where he stayed, and laid him on his own bed. He cried to Yahweh, and said, […]


Elisha raising the Shunammite's son completes the prophetic resurrection pattern behind the Lazarus sign; the restored child and Jesus' restored friend share the dead-son-revived type. High recurrence with 1 Kings 17; coherence with John's portrayal of Jesus as the prophet greater than Elijah/Elisha.

When Elisha had come into the house, behold, the child was dead, and laid on his bed. He went in therefore, and shut the door on them both, and prayed to Yahweh. He went up, and lay on the child, and put his mouth on his mouth, and his eyes on his eyes, and his hands on his hands. He stretched himself on him; and the flesh of the child grew warm. Then he returned, and walked in the house once back and forth; and went up, and stretched himself on him. Then […]


Jesus' creative summons by 'a loud voice' that calls the dead into life echoes the divine word that calls being out of nothing ('Let there be light'), consistent with John's prologue identifying Jesus as the creative Word. Moderate volume; strong coherence with Johannine creation/word theology.

God said, “Let there be light,” and there was light.


The bodily emergence of one who slept in the dust anticipates Daniel's awakening of those who sleep in the dust; Lazarus is a proleptic enactment of the last-day resurrection Martha named (v.24). Moderate volume here, reinforcing the chapter-wide Danielic frame.


'Awake and sing, you who dwell in the dust; your dead shall live' is enacted as Lazarus is summoned from the dust of the tomb. The literal raising performs Isaiah's promise; moderate volume reinforcing the resurrection-promise cluster of the chapter.


Caiaphas' 'it is better that one man die for the people' unwittingly states the Servant's vicarious substitution: 'he was cut off from the land of the living for the transgression of my people.' John flags it as prophecy, making the one-dies-for-the-many a deliberate Isaianic atonement type. High volume and coherence.

But he was pierced for our transgressions. He was crushed for our iniquities. The punishment that brought our peace was on him; and by his wounds we are healed. All we like sheep have gone astray. Everyone has turned to his own way; and Yahweh has laid on him the iniquity of us all. He was oppressed, yet when he was afflicted he didn’t open his mouth. As a lamb that is led to the slaughter, and as a sheep that before its shearers is mute, so he didn’t […]


That Jesus would die 'not for the nation only but to gather the scattered children of God into one' echoes the Servant's commission to be 'a light to the nations' and to restore the dispersed of Israel, widening salvation beyond the nation. Moderate volume; coheres with John's universalizing of the death's scope.

yes, he says, “It is too light a thing that you should be my servant to raise up the tribes of Jacob, and to restore the preserved of Israel: I will also give you for a light to the nations, that you may be my salvation to the end of the earth.”


'Gather together into one the children of God who are scattered' enacts the shepherd-God's promise to 'seek out my scattered sheep and gather them from where they were scattered.' Strong volume on the gather/scatter vocabulary and coherence with John 10's shepherd theme. Availability secure.

As a shepherd seeks out his flock in the day that he is among his sheep that are scattered abroad, so will I seek out my sheep; and I will deliver them out of all places where they have been scattered in the cloudy and dark day. I will bring them out from the peoples, and gather them from the countries, and will bring them into their own land; and I will feed them on the mountains of Israel, by the watercourses, and in all the inhabited places of the […]


Following the dry-bones grave-opening, Ezekiel 37 promises to 'gather' the scattered Israelites 'and make them one nation' — precisely the gathering-into-one of v.52. The same chapter that grounds the resurrection sign grounds the ingathering, a tight intra-Ezekielian coherence. High volume.

Say to them, Thus says the Lord Yahweh: Behold, I will take the children of Israel from among the nations, where they are gone, and will gather them on every side, and bring them into their own land: and I will make them one nation in the land, on the mountains of Israel; and one king shall be king to them all; and they shall be no more two nations, neither shall they be divided into two kingdoms any more at all;


'He will gather you again from all the peoples where the LORD scattered you... from there he will gather you' is the covenantal ingathering-of-the-dispersed promise behind 'gather into one the scattered children of God.' Moderate-to-high volume on the scatter/gather diaspora language; coherence with the universal scope.

that then Yahweh your God will release you from captivity, have compassion on you, and will return and gather you from all the peoples where Yahweh your God has scattered you. If your outcasts are in the uttermost parts of the heavens, from there Yahweh your God will gather you, and from there he will bring you back.


'He will assemble the banished of Israel and gather the dispersed of Judah from the four corners of the earth' supplies the eschatological-ingathering idiom for gathering the scattered children of God. Moderate volume; recurs with Deuteronomy 30 and Ezekiel 34/37 in the dispersion-gathering cluster.

He will set up a banner for the nations, and will assemble the outcasts of Israel, and gather together the dispersed of Judah from the four corners of the earth.


'I will gather the remnant of my flock out of all the countries where I have driven them' parallels Ezekiel 34 in the shepherd-gathers-the-scattered motif behind v.52. Moderate volume, reinforcing the gathering theme; coheres with John's flock/shepherd imagery.

I will gather the remnant of my flock out of all the countries where I have driven them, and will bring them again to their folds; and they shall be fruitful and multiply.


'I will gather them in... though I scattered them among the nations, yet in far countries they shall remember me' echoes the scatter/gather pattern of v.52. Faint relative to the stronger Ezekiel/Deuteronomy parallels; offered as low-confidence. Contested.

I will signal for them, and gather them; for I have redeemed them; and they will increase as they have increased. I will sow them among the peoples; and they will remember me in far countries; and they will live with their children, and will return.


Caiaphas' malicious counsel that providentially saves many enacts Joseph's 'you meant evil against me, but God meant it for good, to keep many people alive.' The dramatic irony of unwitting prophecy producing salvation is strongly coherent; moderate volume via the evil-counsel-turned-deliverance pattern.

As for you, you meant evil against me, but God meant it for good, to bring to pass, as it is this day, to save many people alive.


The notion that the land/nation is preserved by a death ('no expiation for the land for blood except by the blood of him who shed it') faintly underlies Caiaphas' calculus that one death spares the nation. Low volume and contested as a deliberate echo.

“‘So you shall not pollute the land in which you are; for blood pollutes the land. No atonement can be made for the land for the blood that is shed in it, but by the blood of him who shed it.


The pilgrims going up 'to purify themselves' before Passover reflects the Mosaic requirement of ritual purity to keep the feast (Num 9 provides for the unclean). Moderate volume on the Passover-purification linkage; coheres with John's framing of Jesus' death at Passover. Availability secure as the Passover-law text.

There were certain men, who were unclean because of the dead body of a man, so that they could not keep the Passover on that day, and they came before Moses and before Aaron on that day. Those men said to him, “We are unclean because of the dead body of a man. Why are we kept back, that we may not offer the offering of Yahweh in its appointed season among the children of Israel?” Moses answered them, “Wait, that I may hear what Yahweh will command […]


Hezekiah's Passover, where many who had not purified themselves needed cleansing to eat the Passover, supplies the concrete precedent for pilgrims purifying themselves before the feast (v.55). Moderate volume; coheres with the purification-for-Passover theme. Contested only as to which purification text is primary.

For there were many in the assembly who had not sanctified themselves: therefore the Levites were in charge of killing the Passovers for everyone who was not clean, to sanctify them to Yahweh. For a multitude of the people, even many of Ephraim and Manasseh, Issachar and Zebulun, had not cleansed themselves, yet they ate the Passover otherwise than it is written. For Hezekiah had prayed for them, saying, “May the good Yahweh pardon everyone who sets his […]


'The Passover of the Jews was at hand' sets the death-plot against the Passover-lamb backdrop that John develops (cf. 1:29; 19:14), figuring Jesus as the Passover lamb slain for the people — tying back to Caiaphas' one-dies-for-many. Moderate volume here but high coherence with John's Passover Christology.

Yahweh spoke to Moses and Aaron in the land of Egypt, saying, “This month shall be to you the beginning of months. It shall be the first month of the year to you. Speak to all the congregation of Israel, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household; and if the household is too little for a lamb, then he and his neighbor next to his house shall take one […]


Purification before the feast also evokes the corpse-uncleanness law requiring cleansing — pointed given the chapter's tombs and a four-days-dead body. Faint and inferential; offered as low-confidence. Contested.

“He who touches the dead body of any man shall be unclean seven days. He shall purify himself with water on the third day, and on the seventh day he shall be clean; but if he doesn’t purify himself the third day, then the seventh day he shall not be clean.


Jesus withdrawing to the wilderness region near Ephraim to avoid the murder-plot faintly mirrors prophets (Elijah, David) fleeing to the wilderness when sought to be killed. Generic flight-to-wilderness topos, low volume. Contested.

When he saw that, he arose, and went for his life, and came to Beersheba, which belongs to Judah, and left his servant there. But he himself went a day’s journey into the wilderness, and came and sat down under a juniper tree: and he requested for himself that he might die, and said, “It is enough. Now, O Yahweh, take away my life; for I am not better than my fathers.”


Mary's pure nard whose fragrance fills the house echoes the Song's 'while the king was on his couch, my nard gave forth its fragrance.' The shared lexeme nardos (LXX) plus the banquet-couch setting and the diffusing scent give real Volume and Coherence; John frames the anointing of the messianic 'king' (the next pericope's title) in the idiom of the Bride's love-gift.

While the king sat at his table, my perfume spread its fragrance.


The catalogue of spices 'nard and saffron... with all chief spices' supplies the only other biblical concentration of nard as a costly love-perfume, reinforcing the Songs register behind Mary's extravagant anointing. Low confidence: thematic resonance without verbal anchor beyond the shared spice.

Your shoots are an orchard of pomegranates, with precious fruits: henna with spikenard plants, spikenard and saffron, calamus and cinnamon, with every kind of incense tree; myrrh and aloes, with all the best spices,


Anointing with oil is the act that makes a king/Messiah (christos); Mary's anointing of Jesus figurally enacts the royal-messianic identity the crowd will acclaim in v.13. Faint and contested, since John explicitly redirects the act toward burial rather than coronation.

Then Samuel took the horn of oil, and anointed him in the midst of his brothers: and the Spirit of Yahweh came mightily on David from that day forward. So Samuel rose up, and went to Ramah.


Jesus' 'you always have the poor with you' directly invokes Deut 15:11, 'the poor will never cease out of the land,' the Torah charge that grounds open-handed giving. High Volume by near-quotation and clear Availability; the allusion turns the verse's perpetual-poverty clause to relativize almsgiving against the unrepeatable burial of Messiah.

For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your poor, in your land.


Burial anointing with spices for a king (Asa) provides OT precedent for Jesus' reading of the nard as 'for the day of my burial.' Faint; the practice is generic enough that the link rests on theme rather than verbal contact.

They buried him in his own tombs, which he had dug out for himself in the city of David, and laid him in the bed which was filled with sweet odors and various kinds of spices prepared by the perfumers’ art: and they made a very great burning for him.


'Hosanna! Blessed is he who comes in the name of the Lord' quotes Ps 118:25-26 verbatim (hosanna = hoshia-na, 'save now'). Maximal Volume and Recurrence (a Hallel pilgrim-psalm sung at the feasts), with John adding 'the King of Israel' to make the messianic coherence explicit.

Save us now, we beg you, Yahweh! Yahweh, we beg you, send prosperity now. Blessed is he who comes in Yahweh’s name! We have blessed you out of Yahweh’s house.


The crowd's palm branches (ta baia ton phoinikon) echo the festal foliage commanded for Booths, 'branches of palm trees,' carried in cultic rejoicing before the Lord. Coherence is strong since palms had become a nationalist-liturgical symbol of deliverance; the gesture frames Jesus' entry as covenant-festival acclamation.

You shall take on the first day the fruit of goodly trees, branches of palm trees, and boughs of thick trees, and willows of the brook; and you shall rejoice before Yahweh your God seven days.


'Don't be afraid, daughter of Zion. Behold, your King comes, sitting on a donkey's colt' is a formula-cited fulfillment of Zech 9:9 (John conflates its opening with Isa/Zeph 'fear not'). Highest Volume and explicit 'as it is written'; the humble-king-on-a-colt image is the controlling typology of the whole entry.

Rejoice greatly, daughter of Zion! Shout, daughter of Jerusalem! Behold, your King comes to you! He is righteous, and having salvation; lowly, and riding on a donkey, even on a colt, the foal of a donkey.


John's 'Don't be afraid, daughter of Zion' more exactly matches Zeph 3:16 ('Do not fear, O Zion') and 3:15 ('the King of Israel, the Lord, is in your midst') than Zech 9:9's 'rejoice greatly.' The 'King of Israel' acclaim (v.13) and the 'fear not' opening suggest a deliberate Zephaniah blend; medium for the conflation.

Yahweh has taken away your judgments. He has thrown out your enemy. The King of Israel, Yahweh, is in your midst. You will not be afraid of evil any more. In that day, it will be said to Jerusalem, “Don’t be afraid, Zion. Don’t let your hands be weak.”


Jacob's blessing of Judah 'binding his colt (polos) to the vine' is the classic messianic donkey text read alongside Zech 9:9; the shared polos and royal-Judah expectation give faint background support to the colt motif. Low and contested: no verbal citation in John.

Binding his foal to the vine, his donkey’s colt to the choice vine; he has washed his garments in wine, his robes in the blood of grapes.


Simon's triumphal entry into Jerusalem 'with praise and palm branches' (also 2 Macc 10:7) shows palms as the established Second-Temple sign of liberation-procession into the holy city. Availability and Coherence make this the nearest cultural template for John's palm-waving crowd; echo, not citation.

And he entered into it on the three and twentieth day of the second month, in the hundred and seventy and first year, with praise and palm branches, and with harps, and with cymbals, and with viols, and with hymns, and with songs: because a great enemy was destroyed out of Israel.


The Greeks who 'went up to worship' and seek Jesus faintly enact the pilgrimage of the nations to Zion in the last days. Coherence with John's universalizing 'I will draw all people' (v.32) gives the motif some weight; low because no verbal contact.

It shall happen in the latter days, that the mountain of Yahweh’s house shall be established on the top of the mountains, and shall be raised above the hills; and all nations shall flow to it. Many peoples shall go and say, “Come, let’s go up to the mountain of Yahweh, to the house of the God of Jacob; and he will teach us of his ways, and we will walk in his paths.” For out of Zion the law shall go out, and Yahweh’s word from Jerusalem.


The seed-sowing wisdom of 'in the morning sow your seed... you do not know which will prosper' lies behind the grain-of-wheat agricultural maxim, though Jesus inverts it: the seed must die to bear fruit. Faint and generic; sowing imagery was broadly available.

In the morning sow your seed, and in the evening don’t withhold your hand; for you don’t know which will prosper, whether this or that, or whether they both will be equally good.


'Those who sow in tears... goes out weeping, bearing the seed... comes home with shouts of joy, bringing his sheaves' offers a death-to-harvest pattern resonant with the grain that dies to bear much fruit. Thematic Coherence only; no lexical anchor, hence low.

Those who sow in tears will reap in joy. He who goes out weeping, carrying seed for sowing, will certainly come again with joy, carrying his sheaves.


'Now my soul is troubled... save me from this time?' echoes the lament psalter, esp. Ps 6:3-4 'my soul is greatly troubled... save my life,' the Johannine analogue to the Synoptic Gethsemane. Coherence with the psalmist's troubled-soul-then-deliverance pattern is strong; medium since John gives no citation formula.

My soul is also in great anguish. But you, Yahweh—how long? Return, Yahweh. Deliver my soul, and save me for your loving kindness’ sake.


'If I am lifted up from the earth' (hypsotho) reactivates the bronze-serpent type John named in 3:14: the lifted-up serpent that gives life when looked upon prefigures the crucified-glorified Son of Man. High Coherence and Recurrence across John; the verb 'lifted up' is the load-bearing link to Moses' standard.

Yahweh said to Moses, “Make a fiery serpent, and set it on a pole. It shall happen, that everyone who is bitten, when he sees it, shall live.” Moses made a serpent of brass, and set it on the pole. If a serpent had bitten any man, when he looked at the serpent of brass, he lived.


John's distinctive fusion of 'lifted up' with 'glorified' tracks the LXX of the Servant Song: 'my servant shall be exalted (hypsothesetai) and glorified (doxasthesetai) exceedingly.' The pairing hypsoo + doxazo is rare and precise, giving strong Volume; John reads crucifixion as the Servant's exaltation.

Behold, my servant shall deal wisely, he shall be exalted and lifted up, and shall be very high.


'Now the prince of this world will be cast out' faintly resonates with the protevangelium's defeat of the serpent. Low and contested; the casting-out of the ruler is more cosmic/apocalyptic than tied to any single verse.

I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.”


The crowd's 'we have heard out of the law that the Christ remains forever' rests on the Davidic-covenant promise that his offspring/throne 'shall endure forever.' Coherence with messianic exegesis is strong; medium because John cites 'the law' generically rather than a fixed text.

His seed will endure forever, his throne like the sun before me. It will be established forever like the moon, the faithful witness in the sky.” Selah.


'Who is this Son of Man?' and the claim that the Christ 'remains forever' invoke Daniel's heavenly Son of Man given everlasting dominion. The crowd's puzzlement over an eternal yet 'lifted up' Son of Man trades on Dan 7's title; medium for the conceptual rather than verbal link.

I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him. There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.


The notion of the messianic king whose government and reign have 'no end' supports the crowd's 'remains forever.' Faint background to the eternal-Messiah expectation; low, with no verbal contact.

Of the increase of his government and of peace there shall be no end, on the throne of David, and on his kingdom, to establish it, and to uphold it with justice and with righteousness from that time on, even forever. The zeal of Yahweh of Armies will perform this.


'Walk while you have the light... that you may become children of light' draws on the prophetic 'walk in the light of the Lord' and the wider light/darkness covenant motif. Coherence with Isaiah's light-walking and John's pervasive light theme gives medium weight; an idiom rather than a citation.

House of Jacob, come, and let us walk in the light of Yahweh.


'Lord, who has believed our report? To whom has the arm of the Lord been revealed?' is a formula-cited quotation ('that the word of Isaiah... might be fulfilled') of Isa 53:1 LXX verbatim. Maximal Volume; John reads Israel's unbelief at the signs through the Servant Song's lament over a rejected revelation.

Who has believed our message? To whom has the arm of Yahweh been revealed?


'He has blinded their eyes and hardened their heart, lest they should see... and turn, and I would heal them' quotes Isa 6:10, the commission-text of judicial hardening (cf. its NT recurrence). High Volume and explicit attribution to Isaiah; the divine blinding explains the unbelief just described.

Make the heart of this people fat. Make their ears heavy, and shut their eyes; lest they see with their eyes, and hear with their ears, and understand with their heart, and turn again, and be healed.”


'Isaiah said these things when he saw his glory, and spoke of him' alludes to the throne-vision of Isa 6:1, 'I saw the Lord... high and lifted up,' identifying the glory Isaiah beheld with Christ's. Strong Coherence: John binds the 'lifted up' (hypsoo) Servant to the 'high and lifted up' enthroned Lord of the call narrative.

In the year that king Uzziah died, I saw the Lord sitting on a throne, high and lifted up; and his train filled the temple.


'I spoke not from myself, but the Father... gave me a commandment what I should say' and the warning that the rejected 'word' will judge in the last day echo the prophet-like-Moses who speaks only the words God commands, and whom God will hold men accountable to hear. Coherence with John's prophet christology is strong; medium absent a citation formula.

I will raise them up a prophet from among their brothers, like you. I will put my words in his mouth, and he shall speak to them all that I shall command him. It shall happen, that whoever will not listen to my words which he shall speak in my name, I will require it of him.


'I know that his commandment is eternal life... this word is your life' resonates with Moses' charge that the law-word 'is no trifle for you, but your very life.' Faint thematic link between commandment and life; low, with only conceptual contact.

He said to them, “Set your heart to all the words which I testify to you this day, which you shall command your children to observe to do, all the words of this law. For it is no vain thing for you; because it is your life, and through this thing you shall prolong your days in the land, where you go over the Jordan to possess it.”


'I have come as a light into the world, that whoever believes... may not remain in the darkness' continues the light-to-the-nations motif of Isaiah's eschatological dawn. Coherence with John's universal-light christology gives faint support; low, idiomatic rather than cited.

“Arise, shine; for your light has come, and Yahweh’s glory is risen on you. For, behold, darkness shall cover the earth, and gross darkness the peoples; but Yahweh will arise on you, and his glory shall be seen on you. Nations shall come to your light, and kings to the brightness of your rising.


John frames the entire farewell on the eve of 'the feast of the Passover,' deliberately situating Jesus' self-giving against the exodus deliverance. Volume and coherence are high in John, which has already cast Jesus as the lamb (1:29) and dates the crucifixion to Passover. The footwashing supper thus becomes the new Passover meal of departure.

Yahweh spoke to Moses and Aaron in the land of Egypt, saying, “This month shall be to you the beginning of months. It shall be the first month of the year to you. Speak to all the congregation of Israel, saying, ‘On the tenth day of this month, they shall take to them every man a lamb, according to their fathers’ houses, a lamb for a household; and if the household is too little for a lamb, then he and his neighbor next to his house shall take one […]


'The Father had given all things into his hands' echoes the giving of universal dominion to the one like a son of man. The handing-over language coheres with John's repeated Son-of-Man glorification motif and prepares for 13:31. Coherence is strong though the wording is general.

There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.


'All things into his hands' may echo the psalmist's 'you put all things under his feet/gave him dominion.' The thought-rhyme of universal subjection is present but the verbal overlap is faint and the motif is widely diffused.

You make him ruler over the works of your hands. You have put all things under his feet:


'Having loved his own... he loved them to the end' resonates with the LORD's everlasting love and faithful hesed toward his own people. The covenant-love register fits, but the wording is too common to claim a deliberate citation.

Yahweh appeared of old to me, saying, Yes, I have loved you with an everlasting love: therefore with loving kindness have I drawn you.


'The devil having already put into the heart of Judas to betray him' echoes the Satan who 'stood up against Israel and incited David.' The pattern of the adversary inciting a human agent to a destructive deed coheres with the fuller 'Satan entered into him' of 13:27. Availability and recurrence in Second-Temple Satan-tradition support the link.

Satan stood up against Israel, and moved David to number Israel.


The accuser figure who provokes harm against the righteous undergirds the Johannine 'devil.' The connection is thematic rather than verbal and the Job satan is a heavenly prosecutor, so the echo is faint.

Now on the day when God’s sons came to present themselves before Yahweh, Satan also came among them. Yahweh said to Satan, “Where have you come from?” Then Satan answered Yahweh, and said, “From going back and forth in the earth, and from walking up and down in it.” Yahweh said to Satan, “Have you considered my servant, Job? For there is no one like him in the earth, a blameless and an upright man, one who fears God, and turns away from evil.” Then Satan […]


Abraham's 'let a little water be brought and wash your feet' establishes footwashing as the host's act of hospitality, here inverted so the Lord performs the servant's task. The image is the closest patriarchal antecedent and coheres with John's reversal of status. Recurrence of the motif across Genesis strengthens availability.

Now let a little water be fetched, wash your feet, and rest yourselves under the tree.


Abigail's 'a servant to wash the feet of my lord's servants' marks footwashing as the lowliest slave duty. Jesus assuming exactly this office dramatizes 13:16 (the servant not greater than his lord). The status-coherence is strong.

She arose, and bowed herself with her face to the earth, and said, “Behold, your handmaid is a servant to wash the feet of the servants of my lord.”


The priestly laver where Aaron and his sons wash hands and feet to be clean for service frames footwashing as cultic purification for ministry. Jesus' 'if I don't wash you, you have no part with me' reads the act as priestly consecration. Coherence with the cleansing language is high.

Aaron and his sons shall wash their hands and their feet in it. When they go into the Tent of Meeting, they shall wash with water, that they not die; or when they come near to the altar to minister, to burn an offering made by fire to Yahweh. So they shall wash their hands and their feet, that they not die: and it shall be a statute forever to them, even to him and to his descendants throughout their generations.”


The water of purification that cleanses defilement supplies the conceptual background for 'completely clean.' The transfer from ritual to christological cleansing fits John's pattern of fulfilling purification rites. The link is conceptual, not verbal.

Yahweh spoke to Moses and to Aaron, saying, “This is the statute of the law which Yahweh has commanded. Tell the children of Israel to bring you a red heifer without spot, in which is no defect, and which was never yoked. You shall give her to Eleazar the priest, and he shall bring her outside of the camp, and one shall kill her before his face. Eleazar the priest shall take some of her blood with his finger, and sprinkle her blood toward the front of the […]


'Wash me, and I shall be whiter than snow' supplies the imagery of moral cleansing behind 'you are clean.' The penitential washing register coheres with Jesus distinguishing the bathed-and-clean from the betrayer. Wording overlaps in the wash/clean pairing.

Purify me with hyssop, and I will be clean. Wash me, and I will be whiter than snow.


'I will sprinkle clean water on you, and you shall be clean' is the eschatological cleansing promise most verbally aligned with 'you are clean.' Its new-covenant context coheres with the new commandment of 13:34. Volume of the clean-water motif raises confidence.

I will sprinkle clean water on you, and you shall be clean: from all your filthiness, and from all your idols, will I cleanse you.


The fountain opened 'for sin and for impurity' supplies an eschatological cleansing backdrop. The connection is thematic and the wording does not closely match. Marked faint.

“In that day there will be a spring opened to the house of David and to the inhabitants of Jerusalem, for sin and for uncleanness.


The 'beautiful feet' of the herald is sometimes invoked behind footwashing, but the link is associative only and the volume is negligible. Listed for completeness and marked contested.

How beautiful on the mountains are the feet of him who brings good news, who publishes peace, who brings good news of good, who publishes salvation, who says to Zion, “Your God reigns!”


'A servant is not greater than his lord' restates the lord/servant hierarchy that Abigail's footwashing self-description presumes, now made the basis for mutual service. The status logic coheres tightly with the preceding act. Recurrence of the master/servant ordering across the OT supports availability.


'One who is sent is not greater than he who sent him' reflects the shaliach principle dramatized by Abraham's commissioned servant who acts with his master's authority. The agency concept is Second-Temple and pervasive, so the echo is conceptual and faint.

Abraham said to his servant, the elder of his house, who ruled over all that he had, “Please put your hand under my thigh.


'Blessed are you if you do them' adopts the OT beatitude form that ties blessing to doing the will/law. The macarism cadence is biblical but generic, so the link is to a form rather than a text.

Blessed is the man who doesn’t walk in the counsel of the wicked, nor stand on the path of sinners, nor sit in the seat of scoffers;


Explicitly introduced 'that the Scripture may be fulfilled,' Jesus cites 'He who eats bread with me has lifted up his heel against me.' This is a formal quotation, John's clearest OT citation in the chapter, applying the lament of the betrayed righteous sufferer to Judas. Volume, recurrence in the Passion tradition, and coherence are all maximal.

Yes, my own familiar friend, in whom I trusted, who ate bread with me, has lifted up his heel against me.


'That when it happens, you may believe that I am he' (ego eimi) draws on the divine self-naming 'I AM.' The absolute ego eimi pervades John's Christology and here is tied to prediction-and-fulfillment as proof of identity. Coherence with the Johannine I-AM sayings is very high.

God said to Moses, “I AM WHO I AM,” and he said, “You shall tell the children of Israel this: ‘I AM has sent me to you.’”


'That you may know and believe me... that I am he' supplies the exact pattern of foretelling-so-you-may-believe-I-am-he that John reproduces in 13:19. The Deutero-Isaian 'I am he' (ani hu) is the immediate scriptural matrix for the Johannine ego eimi. Verbal and structural overlap are strong.

“You are my witnesses,” says Yahweh, “With my servant whom I have chosen; that you may know and believe me, and understand that I am he. Before me there was no God formed, neither will there be after me.


'Declaring the end from the beginning... before it happens' grounds Jesus' 'I tell you before it happens' as the divine prerogative of predictive sovereignty. The link reinforces the I-am theme and coheres with Isaiah 43. Recurrence of this announce-beforehand motif in Isaiah raises confidence.

Remember the former things of old: for I am God, and there is no one else; I am God, and there is none like me; declaring the end from the beginning, and from ancient times things that are not yet done; saying, My counsel shall stand, and I will do all my pleasure;


'I declared them to you from of old, before they came to pass... lest you say my idol did them' parallels Jesus telling them beforehand so they will believe. The fore-announcement-for-faith logic matches closely. A near-doublet of Isaiah 46, strengthening the cluster.

therefore I have declared it to you from of old; before it came to pass I showed it to you; lest you should say, ‘My idol has done them, and my engraved image, and my molten image, has commanded them.’


The betrayal by 'my equal, my companion, my familiar friend' with whom 'we took sweet counsel together' reinforces the table-companion betrayal of Psalm 41 applied to Judas. It is a coherent secondary lament of intimate treachery. Offered as an alternate/reinforcing source.

For it was not an enemy who insulted me, then I could have endured it. Neither was it he who hated me who raised himself up against me, then I would have hidden myself from him. But it was you, a man like me, my companion, and my familiar friend. We took sweet fellowship together. We walked in God’s house with company.


The 'heel' of the lifted-heel quotation can evoke the protoevangelium's heel-bruising enmity, given Satan's role in the betrayal. The catchword link is suggestive but the underlying Hebrew terms differ and the connection is interpretive. Marked contested.

I will put hostility between you and the woman, and between your offspring and her offspring. He will bruise your head, and you will bruise his heel.”


Ahithophel, David's trusted counselor turned conspirator (and traditionally linked to Psalm 41/55), is a typological forerunner of the intimate betrayer. The echo is mediated through the psalm rather than direct. Faint, marked contested.

Someone told David, saying, “Ahithophel is among the conspirators with Absalom.” David said, “Yahweh, please turn the counsel of Ahithophel into foolishness.”


The dipped morsel handed to the betrayer at table enacts the just-quoted 'he who eats bread with me,' so the narrative dramatizes the scripture already cited. Coherence with 13:18 is exact. The shared-bread treachery is the controlling image.


'Satan entered into him' completes the inciting-adversary pattern begun in 13:2, recalling the Satan who moved a man to a ruinous act. The intensification from 'put into the heart' to 'entered' tracks Second-Temple demonological development. Coherence is strong.

Satan stood up against Israel, and moved David to number Israel.


'Dip your morsel in the wine' is the only OT scene of a dipped morsel offered at a meal, providing possible verbal coloring for the dipped piece of bread. The setting is benevolent, not treacherous, so the link is lexical and faint. Marked contested.

At meal time Boaz said to her, “Come here, and eat of the bread, and dip your morsel in the vinegar.” She sat beside the reapers, and they reached her parched grain, and she ate, and was satisfied, and left some of it.


'It was night' fits the OT topos of evildoers as those who rebel against the light and work in darkness. John's pervasive light/darkness dualism makes the closing clause symbolically charged. The echo is to a motif rather than a specific text.

“These are of those who rebel against the light. They don’t know its ways, nor stay in its paths. The murderer rises with the light. He kills the poor and needy. In the night he is like a thief. The eye also of the adulterer waits for the twilight, saying, ‘No eye shall see me.’ He disguises his face. In the dark they dig through houses. They shut themselves up in the daytime. They don’t know the light. For the morning is to all of them like thick […]


The disciples' guess that Judas should 'give something to the poor' reflects the Deuteronomic almsgiving duty toward the poor at the feast. The connection is to ordinary festal piety and only incidental to the narrative. Faint.

For the poor will never cease out of the land. Therefore I command you to surely open your hand to your brother, to your needy, and to your poor, in your land.


'Now the Son of Man has been glorified' draws on the one like a son of man who receives glory and dominion. John transposes the apocalyptic enthronement onto the hour of the cross, his signature reading of Daniel's glorification. Volume, recurrence, and coherence across John are maximal.

I saw in the night visions, and behold, there came with the clouds of the sky one like a son of man, and he came even to the ancient of days, and they brought him near before him. There was given him dominion, and glory, and a kingdom, that all the peoples, nations, and languages should serve him: his dominion is an everlasting dominion, which shall not pass away, and his kingdom that which shall not be destroyed.


'You are my servant, Israel, in whom I will be glorified' provides the servant-glorification pattern behind 'God has been glorified in him... God will glorify him.' The mutual glorifying of God and his agent coheres with John's Servant Christology. The verbal overlap on 'glorified in' is notable.

and he said to me, “You are my servant; Israel, in whom I will be glorified.”


'Love one another' restates 'you shall love your neighbor as yourself,' the OT love command Jesus calls 'new' by christological measure ('as I have loved you'). Availability and recurrence are high; the command is the explicit scriptural substrate of the new commandment. Coherence with the footwashing example is strong.

“‘You shall not take vengeance, nor bear any grudge against the children of your people; but you shall love your neighbor as yourself. I am Yahweh.


Calling the love command 'new' evokes the new covenant with the law written on the heart, fitting the Passover/farewell setting. John presents internalized covenant love as the mark of the disciples. The conceptual coherence is strong though the wording is not quoted.

Behold, the days come, says Yahweh, that I will make a new covenant with the house of Israel, and with the house of Judah: not according to the covenant that I made with their fathers in the day that I took them by the hand to bring them out of the land of Egypt; which my covenant they broke, although I was a husband to them, says Yahweh. But this is the covenant that I will make with the house of Israel after those days, says Yahweh: I will put my law in […]


The Shema's 'love the LORD your God' stands behind the love command, here redirected to mutual love as the visible sign of belonging to Jesus. Pairing neighbor-love (Lev 19:18) with covenant love is a standard Second-Temple combination. Echo is conceptual.

You shall love Yahweh your God with all your heart, with all your soul, and with all your might.


The promise of a new heart and spirit enabling obedience underlies the capacity to keep the 'new' commandment of love. The link is thematic to the new-covenant cluster and not verbally explicit. Faint, marked contested.

I will also give you a new heart, and I will put a new spirit within you; and I will take away the stony heart out of your flesh, and I will give you a heart of flesh. I will put my Spirit within you, and cause you to walk in my statutes, and you shall keep my ordinances, and do them.


Peter's confident boast 'I will lay down my life for you,' answered by the prediction of a threefold denial, fits the wisdom pattern that pride precedes a fall. The connection is to a proverbial topos rather than a cited text. Faint and marked contested.

Pride goes before destruction, and a haughty spirit before a fall.


The chapter's frame of intimate failure (betrayal by Judas, denial by Peter) extends the trusted-companion turning-away motif of the cited psalm to the inner circle. The link is structural across the pericopes rather than to the wording here. Faint.

Yes, my own familiar friend, in whom I trusted, who ate bread with me, has lifted up his heel against me.


Jesus' promise to receive disciples into the 'Father's house' where they will dwell forever figurally fulfills the psalmist's hope to 'dwell in the house of the LORD forever.' Coherence is strong: John repeatedly reads the temple/house of God Christologically (2:16-21), and the eternal abode (monai) recasts the psalm's permanent residence in God's house. Volume rests on the shared house-dwelling motif rather than a verbal quotation.

Surely goodness and loving kindness shall follow me all the days of my life, and I will dwell in Yahweh’s house forever.


'One thing I have asked... to dwell in the house of the LORD all the days of my life' supplies the prototypical longing for permanent residence in God's house that 14:2-3 grants the disciples. Recurrence of the 'house of the LORD as abode' topos in the Psalter strengthens the case; the contestation is that John gives no verbal cue, only the dwelling theme.

One thing I have asked of Yahweh, that I will seek after, that I may dwell in Yahweh’s house all the days of my life, to see Yahweh’s beauty, and to inquire in his temple.


'How lovely is your dwelling place... blessed are those who dwell in your house' frames the temple as the place of beatitude, the same register behind the 'many rooms' in the Father's house. Low confidence: thematically apt but adds no distinctive lexeme beyond the shared house/dwelling idea, and competes with the other Psalter echoes.

How lovely are your dwellings, Yahweh of Armies! My soul longs, and even faints for the courts of Yahweh. My heart and my flesh cry out for the living God. Yes, the sparrow has found a home, and the swallow a nest for herself, where she may have her young, near your altars, Yahweh of Armies, my King, and my God. Blessed are those who dwell in your house. They are always praising you. Selah.


'Let them make me a sanctuary, that I may dwell among them' establishes the tabernacle as God's dwelling, the OT substrate John reworks when Jesus prepares an eternal dwelling-place and elsewhere reads his own body as the temple. Figural rather than verbal; the connection runs through John's larger temple Christology more than through 14:2 itself.

Let them make me a sanctuary, that I may dwell among them. According to all that I show you, the pattern of the tabernacle, and the pattern of all of its furniture, even so you shall make it.


The ark going ahead 'to seek out a resting place' for Israel offers a faint Exodus-journey backdrop to Jesus going ahead to 'prepare a place' for his followers. Volume is weak and the lexical overlap thin; flagged low and contested as a possible wilderness-itinerary resonance rather than a deliberate citation.

They set forward from the Mount of Yahweh three days’ journey. The ark of the covenant of Yahweh went before them three days’ journey, to seek out a resting place for them. The cloud of Yahweh was over them by day, when they set forward from the camp.


'Make me to know your ways, O LORD... lead me in your truth' fuses 'way' and 'truth' in a prayer for divine guidance, the very pairing Jesus claims to embody as 'the way and the truth.' Coherence is high with the Psalter's 'way of the LORD' theology; John transfers the divine path/truth that leads to God onto Jesus himself, who is now the access to the Father.

Show me your ways, Yahweh. Teach me your paths. Guide me in your truth, and teach me, For you are the God of my salvation, I wait for you all day long.


'Teach me your way, O LORD, that I may walk in your truth' again binds 'way' and 'truth' as the route to communion with God, paralleling 14:6's claim that the way and truth lead to the Father. Recurrence of this way/truth collocation across the Psalter raises Volume; the contestation is that John offers no formula-citation, only the absorbed idiom.

Teach me your way, Yahweh. I will walk in your truth. Make my heart undivided to fear your name.


The 'Holy Way' on which the redeemed travel to Zion provides a prophetic 'way' that leads God's people home, figurally fulfilled when Jesus is the exclusive 'way' to the Father's house. Coherence with John's homecoming theme (14:2-3) is strong; the singular eschatological highway resonates with Jesus as the one road of return.

A highway will be there, a road, and it will be called The Holy Way. The unclean shall not pass over it, but it will be for those who walk in the Way. Wicked fools will not go there.


Moses sets before Israel 'life' and 'the way' of obeying the LORD, the choice that is itself 'your life' and the means to dwell in the land. Jesus' self-identification as 'the way... and the life' recasts this Deuteronomic life-through-the-way into a person; Coherence is reinforced by 14:15's love-and-keep-commandments idiom drawn from the same book.

Behold, I have set before you this day life and prosperity, and death and evil. For I command you this day to love Yahweh your God, to walk in his ways, and to keep his commandments, his statutes, and his ordinances, that you may live and multiply, and that Yahweh your God may bless you in the land where you go in to possess it. But if your heart turns away, and you will not hear, but are drawn away, and worship other gods, and serve them; I denounce to […]


The LORD proclaims himself 'abounding in steadfast love and faithfulness (emet/aletheia),' the covenant 'truth' that John's prologue already applied to the incarnate Word (1:14, 'full of grace and truth'). Jesus' claim to be 'the truth' thus draws on the Sinai self-revelation of God's faithfulness; medium confidence given the strong Johannine recurrence of 'truth' language.

Yahweh passed by before him, and proclaimed, “Yahweh! Yahweh, a merciful and gracious God, slow to anger, and abundant in loving kindness and truth,


Wisdom declares 'whoever finds me finds life' and blesses those who keep her 'ways,' supplying a way/life nexus mediated by a personified divine figure. Jesus as 'the way... and the life' through whom one reaches the Father parallels the Wisdom-mediator pattern; low confidence because the verbal links are diffuse and the Wisdom backdrop is more securely felt in John 1.

“Now therefore, my sons, listen to me, for blessed are those who keep my ways. Hear instruction, and be wise. Don’t refuse it. Blessed is the man who hears me, watching daily at my gates, waiting at my door posts. For whoever finds me, finds life, and will obtain favor from Yahweh.


'I have chosen the way of faithfulness (truth)' once more couples 'way' and 'truth' as the path of covenant fidelity. It adds Recurrence to the way/truth motif behind 14:6 but is too generic on its own; flagged low and contested as cumulative support rather than a discrete source.

I have chosen the way of truth. I have set your ordinances before me.


Philip's 'show us the Father' directly replays Moses' 'show me your glory,' to which God replies that no one can see his face and live. John inverts the denial: the one who has seen Jesus has seen the Father, fulfilling the Sinai longing to behold God. High Volume and Coherence given the explicit 'show us'/'show me' request and John's programmatic 'no one has ever seen God; the only Son has made him known' (1:18).

He said, “Please show me your glory.” He said, “I will make all my goodness pass before you, and will proclaim Yahweh’s name before you. I will be gracious to whom I will be gracious, and will show mercy on whom I will show mercy.” He said, “You cannot see my face, for man may not see me and live.” Yahweh also said, “Behold, there is a place by me, and you shall stand on the rock. It will happen, while my glory passes by, that I will put you in a cleft of […]


The LORD spoke to Moses 'face to face, as a man speaks to his friend,' yet 33:20 forbids seeing God's face directly; this tension is exactly what 14:9 resolves by locating the Father's visible presence in Jesus. Coherence with the surrounding Exodus 33 theophany strengthens the medium rating beyond the headline 33:18-23 allusion.

Yahweh spoke to Moses face to face, as a man speaks to his friend. He turned again into the camp, but his servant Joshua, the son of Nun, a young man, didn’t depart from the Tent.


At Horeb Israel 'heard the sound of words but saw no form,' codifying that God is heard, not seen. Jesus' claim that his words are the Father's and that seeing him is seeing the Father answers this aniconic tradition. Low confidence: thematic counterpoint rather than verbal echo, supporting the 'unseen God' frame behind the pericope.

Yahweh spoke to you out of the midst of the fire: you heard the voice of words, but you saw no form; you only heard a voice.


God promises a prophet 'in whose mouth I will put my words... he shall speak all that I command him,' the pattern Jesus claims in 14:10: 'the words I speak are not from myself; the Father does his works.' The prophet-like-Moses speech-formula gives modest Coherence with John's sent-one Christology; low because John does not cite the prophet text here.

I will raise them up a prophet from among their brothers, like you. I will put my words in his mouth, and he shall speak to them all that I shall command him.


Moses uniquely beholds 'the form of the LORD' and speaks with him 'mouth to mouth,' a near-vision that 14:9 surpasses by granting the disciples the Father in the Son. Faint, contested support for the seeing-God motif; the lexical overlap is limited to the shared theophanic register.

With him, I will speak mouth to mouth, even plainly, and not in riddles; and he shall see Yahweh’s form. Why then were you not afraid to speak against my servant, against Moses?”


Israel had 'seen all the great work of the LORD that he did,' framing God's redemptive deeds as 'works' the people witness; Jesus speaks of 'the works that I do' continuing in his followers. Low confidence: 'works of the LORD' is a broad Deuteronomic idiom rather than a targeted source, offering only thematic coloring to 14:12.

but your eyes have seen all of Yahweh’s great work which he did.


Israel served the LORD all the days that the elders 'had known all the work of the LORD that he did for Israel,' another instance of redemptive deeds as 'works.' It reinforces the OT 'works of God' register behind Jesus' 'greater works,' but is too generic to credit as a specific allusion; flagged low and contested.

Israel served Yahweh all the days of Joshua, and all the days of the elders who outlived Joshua, and had known all the work of Yahweh, that he had worked for Israel.


'You have indeed done all our works for us,' confessing that human works are wrought by God, resonates faintly with 14:12's promise that believers will do the works Jesus does because he goes to the Father. Low and contested: a thematic affinity about divinely-empowered works rather than a deliberate citation.

Yahweh, you will ordain peace for us, for you have also worked all our works for us.


'The LORD is near to all who call on him... he fulfills the desire of those who fear him' undergirds the answered-petition promise of 14:13-14 ('whatever you ask in my name'). The granting-of-requests motif is widespread in the Psalter; low confidence because no single verse is verbally anchored, though it situates Jesus in the role of the request-granting LORD.

Yahweh is near to all those who call on him, to all who call on him in truth. He will fulfill the desire of those who fear him. He also will hear their cry, and will save them.


The Shema's command to 'love the LORD your God' grounds the love-of-God demanded in 14:15, now reoriented to Jesus: 'if you love me, keep my commandments.' Coherence is strong because John fuses love and obedience in the Deuteronomic manner; medium rather than high since the wording is paraphrased and reattributed to Jesus.

You shall love Yahweh your God with all your heart, with all your soul, and with all your might.


God keeps covenant 'with those who love him and keep his commandments,' the precise love+keep-commandments pairing echoed in 14:15 and 14:21. Recurrence of this formula across Deuteronomy raises Volume; the contestation is that John supplies the idiom without a citation marker.

Know therefore that Yahweh your God himself is God, the faithful God, who keeps covenant and loving kindness with them who love him and keep his commandments to a thousand generations,


The Decalogue promises steadfast love 'to those who love me and keep my commandments,' the foundational love-and-obey formula behind 14:15. Strong Coherence with John's repeated linkage of loving Jesus and keeping his word; medium because it is one of several overlapping Pentateuchal sources for the same idiom.

and showing loving kindness to thousands of those who love me and keep my commandments.


'I will put my Spirit within you, and cause you to walk in my statutes' supplies the new-covenant gift of an indwelling Spirit that produces obedience, exactly the logic of 14:15-17 where loving-and-obeying flows into the Paraclete who 'will be in you.' High Coherence: the Spirit given to dwell within and to enable commandment-keeping is Ezekiel's signature promise.

I will put my Spirit within you, and cause you to walk in my statutes, and you shall keep my ordinances, and do them.


'The Spirit of the LORD shall rest on him, the Spirit of wisdom... and of knowledge' anchors the messianic 'Spirit of truth' the Father gives in 14:17. Coherence is good because Isaiah's endowing Spirit is a Spirit of knowledge/truth resting permanently; medium given the conceptual rather than verbal link to 'Spirit of truth.'

The Spirit of Yahweh will rest on him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Yahweh.


Israel 'grieved his Holy Spirit,' yet God 'put in the midst of them his Holy Spirit,' one of the rare OT uses of 'his Holy Spirit' that the Paraclete passages presuppose. The motif of God placing his Spirit among the people undergirds 14:16-17's abiding Counselor; medium for the shared 'Holy Spirit' terminology with the wider Isaianic-Spirit complex.

But they rebelled, and grieved his holy Spirit: therefore he was turned to be their enemy, and he himself fought against them. Then he remembered the days of old, Moses and his people, saying, Where is he who brought them up out of the sea with the shepherds of his flock? where is he who put his holy Spirit in their midst?


'I will pour out my Spirit on all flesh' is the eschatological Spirit-bestowal that 14:16-17 promises in personalized form as the indwelling Paraclete. Coherence is solid within John's realized-eschatology of the Spirit's coming; medium because John individualizes the corporate outpouring and offers no verbal quotation.

“It will happen afterward, that I will pour out my Spirit on all flesh; and your sons and your daughters will prophesy. Your old men will dream dreams. Your young men will see visions. And also on the servants and on the handmaids in those days, I will pour out my Spirit.


'My Spirit remains in your midst; do not fear' couples the abiding Spirit with the dismissal of fear, paralleling the Paraclete who abides 'forever' alongside 14:27's 'let not your heart be afraid.' Low confidence: a suggestive thematic pairing of abiding-Spirit and courage rather than a demonstrable citation.

This is the word that I covenanted with you when you came out of Egypt, and my Spirit lived among you. ‘Don’t be afraid.’


The LORD takes the Spirit on Moses and places it on the seventy, with Moses wishing all the LORD's people were prophets endowed with the Spirit. This distribution of the Spirit to the community prefigures the Paraclete given to all the disciples; low and contested because the link is conceptual, lacking the 'Spirit of truth' vocabulary.

Yahweh came down in the cloud, and spoke to him, and took of the Spirit that was on him, and put it on the seventy elders. When the Spirit rested on them, they prophesied, but they did so no more. But two men remained in the camp. The name of one was Eldad, and the name of the other Medad: and the Spirit rested on them; and they were of those who were written, but had not gone out to the Tent; and they prophesied in the camp. A young man ran, and told […]


'A holy and disciplined spirit will flee from deceit' and (1:7) 'the Spirit of the Lord has filled the world' offer a Second-Temple 'spirit of truth/wisdom that the deceitful world cannot hold,' resonant with 14:17's Spirit 'whom the world cannot receive.' Low confidence: deuterocanonical mood-music supporting the truth-vs-world contrast rather than a direct source.

For a holy spirit of discipline will flee deceit. And will start away from thoughts that are without understanding, And will be put to confusion when unrighteousness has come in.


'You shall no more be termed Forsaken (Azubah)... for the LORD delights in you' counters abandonment with renewed presence, faintly behind 'I will not leave you orphans (orphanous); I will come to you.' Low confidence: the not-forsaking promise is thematically apt but lacks the orphan lexeme; flagged contested as ambient consolation language.

You shall no more be termed Forsaken; neither shall your land any more be termed Desolate: but you shall be called Hephzibah, and your land Beulah; for Yahweh delights in you, and your land shall be married.


'He will not leave you or forsake you' is the classic divine-presence assurance, recast in 14:18 as Jesus' pledge not to abandon his own. The not-forsake formula gives modest Coherence with the consolation here; low because John uses the distinctive 'orphans' image rather than the Deuteronomic wording.

Be strong and courageous. Don’t be afraid or scared of them; for Yahweh your God himself is who goes with you. He will not fail you nor forsake you.”


'I will not leave you or forsake you,' God's commissioning promise to Joshua, contributes to the OT not-forsake topos standing behind 'I will not leave you orphans.' Recurrence of this formula (Deut/Josh) raises its cumulative Volume slightly, but the link to 14:18 remains thematic; low and contested.

No man will be able to stand before you all the days of your life. As I was with Moses, so I will be with you. I will not fail you nor forsake you.


God as 'father of the fatherless (orphans)' supplies the one strong OT orphan-care motif behind Jesus' refusal to leave the disciples 'orphans.' Figural and contested: the shared orphan vocabulary is suggestive, but John applies it to bereaved disciples rather than to literal orphans, so the connection is allusive at best.

A father of the fatherless, and a defender of the widows, is God in his holy habitation.


'After two days he will revive us... that we may live before him,' a revival-after-a-little-while hope, lightly resonates with 14:19, 'because I live, you also will live,' and 'yet a little while.' Low confidence: the life-after-interval pattern is genuinely parallel but verbally diffuse, and the resurrection-on-the-third-day reading is contested.

After two days he will revive us. On the third day he will raise us up, and we will live before him. Let us acknowledge Yahweh. Let us press on to know Yahweh. As surely as the sun rises, Yahweh will appear. He will come to us like the rain, like the spring rain that waters the earth.”


'I will make my dwelling among you... and I will walk among you and be your God' is the covenant indwelling formula that 14:23 personalizes: 'we will come to him and make our home (monen) with him.' High Coherence because John reuses the same divine-dwelling-with-the-people promise, now realized as Father and Son abiding with the believer.

I will set my tent among you, and my soul won’t abhor you. I will walk among you, and will be your God, and you will be my people.


'My dwelling place shall be with them, and I will be their God,' the new-covenant restatement of God dwelling among his people, reinforces the indwelling promise of 14:23. Recurrence of the 'dwelling with them' formula (Lev/Ezek) strengthens Volume; medium because John gives the topos individual rather than national scope.

My tent also shall be with them; and I will be their God, and they shall be my people.


'I will dwell in your midst... and many nations shall join themselves to the LORD... and shall be my people,' an eschatological in-dwelling promise resonant with the Father and Son making their home with the one who loves Jesus. Low confidence: it adds Recurrence to the divine-indwelling motif but contributes no distinctive wording to 14:23.

Sing and rejoice, daughter of Zion; for, behold, I come, and I will dwell in your midst,’ says Yahweh. Many nations shall join themselves to Yahweh in that day, and shall be my people; and I will dwell in your midst, and you shall know that Yahweh of Armies has sent me to you.


'These words that I command you... shall be on your heart,' the Shema's call to internalize God's word, undergirds 14:23-24's 'keep my word'/'the word you hear is the Father's.' Low and contested: the keep-the-word idiom is broadly Deuteronomic and not anchored to a single verse here.

These words, which I command you this day, shall be on your heart;


The Aaronic blessing climaxes 'the LORD... give you peace (shalom),' the priestly bestowal of divine peace that Jesus reissues as 'Peace I leave with you; my peace I give to you.' High Coherence: Jesus speaks the priestly gift-of-peace formula directly, distinguishing his giving from the world's, just as the blessing conveys God's own peace.

‘Yahweh bless you, and keep you. Yahweh make his face to shine on you, and be gracious to you. Yahweh lift up his face toward you, and give you peace.’


'You keep him in perfect peace whose mind is stayed on you,' linking peace with an untroubled, trusting heart, parallels 14:27's 'my peace I give... let not your heart be troubled.' Coherence is strong between the peace-and-undisturbed-heart pairing; medium because the connection is thematic rather than a verbal citation.

You will keep whoever’s mind is steadfast in perfect peace, because he trusts in you.


'Peace, peace, to the far and to the near, says the LORD; and I will heal him' is God's gift of peace to his people, the prophetic backdrop to Jesus bestowing his own peace. Medium for the shared divine-gift-of-peace motif; John heightens it by contrasting Jesus' peace with the world's hollow giving.

I create the fruit of the lips: Peace, peace, to him who is far off and to him who is near,” says Yahweh; “and I will heal them.”


'In this place I will give peace, declares the LORD of hosts,' tying peace to the eschatological house/temple, resonates with the farewell peace given amid the 'Father's house' discourse. Low confidence: a thematic temple-peace link rather than a verbal one, supplementing the stronger Aaronic and Isaianic echoes.

‘The latter glory of this house will be greater than the former,’ says Yahweh of Armies; ‘and in this place will I give peace,’ says Yahweh of Armies.”


The resting 'Spirit of wisdom and understanding' that teaches and counsels stands behind the Paraclete who 'will teach you all things' (14:26). Low and contested here because the teaching-Spirit link is better located at 14:17; included for the instructive-Spirit motif that the reminder-and-teaching function of the Counselor presupposes.

The Spirit of Yahweh will rest on him: the spirit of wisdom and understanding, the spirit of counsel and might, the spirit of knowledge and of the fear of Yahweh.


'You gave your good Spirit to instruct them,' a rare OT statement of the Spirit as teacher of God's people, parallels the Paraclete who 'will teach you all things.' Low confidence: genuine conceptual match for the teaching-Spirit, but verbally remote and not signaled as a source by John.

You gave also your good Spirit to instruct them, and didn’t withhold your manna from their mouth, and gave them water for their thirst.


'You shall love the LORD your God' lies behind 14:28's 'if you loved me' and 14:31's 'that the world may know that I love the Father,' transposing the Shema's love onto the Father-Son relation. Low and contested: it reiterates the Deuteronomic love idiom already credited at 14:15, here governing Jesus' own filial love.

You shall love Yahweh your God with all your heart, with all your soul, and with all your might.