Yohanes 3:20-21
Konteks3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. 1
Yohanes 5:44
Konteks5:44 How can you believe, if you accept praise 2 from one another and don’t seek the praise 3 that comes from the only God? 4
Yohanes 12:42-43
Konteks12:42 Nevertheless, even among the rulers 5 many believed in him, but because of the Pharisees 6 they would not confess Jesus to be the Christ, 7 so that they would not be put out of 8 the synagogue. 9 12:43 For they loved praise 10 from men more than praise 11 from God.
[3:21] 1 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
[5:44] 2 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 3 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 4 tc Several early and important witnesses (Ì66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important
[12:42] 5 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
[12:42] 6 sn See the note on Pharisees in 1:24.
[12:42] 7 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”
[12:42] sn See the note on Christ in 1:20.
[12:42] 8 tn Or “be expelled from.”
[12:42] 9 sn Compare John 9:22. See the note on synagogue in 6:59.