Yohanes 6:37
Konteks6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. 1
Yohanes 7:1
Konteks7:1 After this 2 Jesus traveled throughout Galilee. 3 He 4 stayed out of Judea 5 because the Jewish leaders 6 wanted 7 to kill him.
Yohanes 7:17-18
Konteks7:17 If anyone wants to do God’s will, 8 he will know about my teaching, whether it is from God or whether I speak from my own authority. 9 7:18 The person who speaks on his own authority 10 desires 11 to receive honor 12 for himself; the one who desires 13 the honor 14 of the one who sent him is a man of integrity, 15 and there is no unrighteousness in him.
Yohanes 8:41
Konteks8:41 You people 16 are doing the deeds of your father.”
Then 17 they said to Jesus, 18 “We were not born as a result of immorality! 19 We have only one Father, God himself.”
Yohanes 11:55
Konteks11:55 Now the Jewish feast of Passover 20 was near, and many people went up to Jerusalem 21 from the rural areas before the Passover to cleanse themselves ritually. 22
Yohanes 12:13
Konteks12:13 So they took branches of palm trees 23 and went out to meet him. They began to shout, 24 “Hosanna! 25 Blessed is the one who comes in the name of the Lord! 26 Blessed is 27 the king of Israel!”
Yohanes 16:2
Konteks16:2 They will put you out of 28 the synagogue, 29 yet a time 30 is coming when the one who kills you will think he is offering service to God. 31
Yohanes 18:10
Konteks18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 32 cutting off his right ear. 33 (Now the slave’s name was Malchus.) 34
[6:37] 1 tn Or “drive away”; Grk “cast out.”
[7:1] 2 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of
[7:1] 3 tn Grk “Jesus was traveling around in Galilee.”
[7:1] 4 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
[7:1] 5 tn Grk “he did not want to travel around in Judea.”
[7:1] 6 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
[7:1] 7 tn Grk “were seeking.”
[7:17] 9 tn Grk “or whether I speak from myself.”
[7:18] 10 tn Grk “who speaks from himself.”
[7:18] 12 tn Or “praise”; Grk “glory.”
[7:18] 14 tn Or “praise”; Grk “glory.”
[7:18] 15 tn Or “is truthful”; Grk “is true.”
[8:41] 16 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
[8:41] 17 tc ‡ Important and early witnesses (א B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì66,75 C D Θ Ψ 0250 Ë13 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA27 has the conjunction in brackets, indicating some doubt as to its authenticity.
[8:41] 18 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
[8:41] 19 sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.
[11:55] 20 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.
[11:55] 21 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[11:55] 22 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
[12:13] 23 sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
[12:13] 24 tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.
[12:13] 25 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[12:13] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[12:13] 26 sn A quotation from Ps 118:25-26.
[12:13] 27 tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).
[16:2] 28 tn Or “expel you from.”
[16:2] 29 sn See the note on synagogue in 6:59.
[16:2] 31 sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.
[18:10] 32 tn See the note on the word “slaves” in 4:51.
[18:10] 33 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
