Yohanes 1:23
Konteks1:23 John 1 said, “I am the voice of one shouting in the wilderness, ‘Make straight 2 the way for the Lord,’ 3 as Isaiah the prophet said.”
Yohanes 3:32
Konteks3:32 He testifies about what he has seen and heard, but no one accepts his testimony.
Yohanes 6:38
Konteks6:38 For I have come down from heaven not to do my own will but the will of the one who sent me.
Yohanes 8:47
Konteks8:47 The one who belongs to 4 God listens and responds 5 to God’s words. You don’t listen and respond, 6 because you don’t belong to God.” 7
Yohanes 8:59
Konteks8:59 Then they picked up 8 stones to throw at him, 9 but Jesus hid himself and went out from the temple area. 10
Yohanes 9:31
Konteks9:31 We know that God doesn’t listen to 11 sinners, but if anyone is devout 12 and does his will, God 13 listens to 14 him. 15
Yohanes 10:21
Konteks10:21 Others said, “These are not the words 16 of someone possessed by a demon. A demon cannot cause the blind to see, 17 can it?” 18
Yohanes 10:28
Konteks10:28 I give 19 them eternal life, and they will never perish; 20 no one will snatch 21 them from my hand.
Yohanes 11:27
Konteks11:27 She replied, 22 “Yes, Lord, I believe 23 that you are the Christ, 24 the Son of God who comes into the world.” 25
Yohanes 12:27
Konteks12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me 26 from this hour’? 27 No, but for this very reason I have come to this hour. 28
Yohanes 14:10
Konteks14:10 Do you not believe that I am in the Father, and the Father is in me? 29 The words that I say to you, I do not speak on my own initiative, 30 but the Father residing in me performs 31 his miraculous deeds. 32
Yohanes 15:26
Konteks15:26 When the Advocate 33 comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he 34 will testify about me,
Yohanes 19:17
Konteks19:17 and carrying his own cross 35 he went out to the place called “The Place of the Skull” 36 (called in Aramaic 37 Golgotha). 38
[1:23] 1 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
[1:23] 2 sn This call to “make straight” is probably an allusion to preparation through repentance.
[1:23] 3 sn A quotation from Isa 40:3.
[8:47] 5 tn Grk “to God hears” (in the sense of listening to something and responding to it).
[8:47] 6 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
[8:47] 7 tn Grk “you are not of God.”
[8:59] 8 tn Grk “they took up.”
[8:59] 9 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
[8:59] 10 tc Most later witnesses (A Θc Ë1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several
[8:59] tn Grk “from the temple.”
[9:31] 11 tn Grk “God does not hear.”
[9:31] 13 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
[10:21] 16 tn Or “the sayings.”
[10:21] 17 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
[10:21] 18 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).
[10:28] 19 tn Grk “And I give.”
[10:28] 20 tn Or “will never die” or “will never be lost.”
[10:28] 21 tn Or “no one will seize.”
[11:27] 22 tn Grk “She said to him.”
[11:27] 23 tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
[11:27] 24 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[11:27] sn See the note on Christ in 1:20.
[11:27] 25 tn Or “the Son of God, the one who comes into the world.”
[12:27] 27 tn Or “this occasion.”
[12:27] sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
[12:27] 28 tn Or “this occasion.”
[14:10] 29 tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.
[14:10] 30 tn Grk “I do not speak from myself.”
[14:10] 32 tn Or “his mighty acts”; Grk “his works.”
[14:10] sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).
[15:26] 33 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.
[19:17] 35 tn Or “carrying the cross by himself.”
[19:17] sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.
[19:17] 36 sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
