Yohanes 6:56
Konteks6:56 The one who eats 1 my flesh and drinks my blood resides in me, and I in him. 2
Yohanes 14:10
Konteks14:10 Do you not believe that I am in the Father, and the Father is in me? 3 The words that I say to you, I do not speak on my own initiative, 4 but the Father residing in me performs 5 his miraculous deeds. 6
Yohanes 14:23
Konteks14:23 Jesus replied, 7 “If anyone loves me, he will obey 8 my word, and my Father will love him, and we will come to him and take up residence with him. 9
Roma 8:10-11
Konteks8:10 But if Christ is in you, your body is dead because of sin, but 10 the Spirit is your life 11 because of righteousness. 8:11 Moreover if the Spirit of the one 12 who raised Jesus from the dead lives in you, the one who raised Christ 13 from the dead will also make your mortal bodies alive through his Spirit who lives in you. 14
Roma 8:1
Konteks8:1 There is therefore now no condemnation for those who are in Christ Jesus. 15
Kolose 1:1-2
Konteks1:1 From Paul, 16 an apostle of Christ Jesus by the will of God, and Timothy our brother, 1:2 to the saints, the faithful 17 brothers and sisters 18 in Christ, at Colossae. Grace and peace to you 19 from God our Father! 20
Kolose 1:21
Konteks1:21 And you were at one time strangers and enemies in your 21 minds 22 as expressed through 23 your evil deeds,
Galatia 3:28
Konteks3:28 There is neither Jew nor Greek, there is neither slave 24 nor free, there is neither male nor female 25 – for all of you are one in Christ Jesus.
Galatia 3:1
Konteks3:1 You 26 foolish Galatians! Who has cast a spell 27 on you? Before your eyes Jesus Christ was vividly portrayed 28 as crucified!
Yohanes 1:3
Konteks1:3 All things were created 29 by him, and apart from him not one thing was created 30 that has been created. 31
Yohanes 1:1
Konteks1:1 In the beginning 32 was the Word, and the Word was with God, 33 and the Word was fully God. 34
Yohanes 4:12-16
Konteks4:12 Surely you’re not greater than our ancestor 35 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 36
4:13 Jesus replied, 37 “Everyone who drinks some of this water will be thirsty 38 again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 39 but the water that I will give him will become in him a fountain 40 of water springing up 41 to eternal life.” 4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw 42 water.” 43 4:16 He 44 said to her, “Go call your husband and come back here.” 45
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[6:56] 1 tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
[6:56] 2 sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.
[14:10] 3 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] 4 tn Grk “I do not speak from myself.”
[14:10] 6 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).
[14:23] 7 tn Grk “answered and said to him.”
[14:23] 9 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
[8:10] 10 tn Greek emphasizes the contrast between these two clauses more than can be easily expressed in English.
[8:10] 11 tn Or “life-giving.” Grk “the Spirit is life.”
[8:11] 12 sn The one who raised Jesus from the dead refers to God (also in the following clause).
[8:11] 13 tc Several
[8:11] 14 tc Most
[8:1] 15 tc The earliest and best witnesses of the Alexandrian and Western texts, as well as a few others (א* B D* F G 6 1506 1739 1881 pc co), have no additional words for v. 1. Later scribes (A D1 Ψ 81 365 629 pc vg) added the words μὴ κατὰ σάρκα περιπατοῦσιν (mh kata sarka peripatousin, “who do not walk according to the flesh”), while even later ones (א2 D2 33vid Ï) added ἀλλὰ κατὰ πνεῦμα (alla kata pneuma, “but [who do walk] according to the Spirit”). Both the external evidence and the internal evidence are compelling for the shortest reading. The scribes were evidently motivated to add such qualifications (interpolated from v. 4) to insulate Paul’s gospel from charges that it was characterized too much by grace. The KJV follows the longest reading found in Ï.
[1:1] 16 tn Grk “Paul.” The word “from” is not in the Greek text, but has been supplied to indicate the sender of the letter.
[1:2] 17 tn Grk “and faithful.” The construction in Greek (as well as Paul’s style) suggests that the saints are identical to the faithful; hence, the καί (kai) is best left untranslated (cf. Eph 1:1). See ExSyn 281-82.
[1:2] 18 tn Grk “brothers,” but the Greek word may be used for “brothers and sisters” or “fellow Christians” as here (cf. BDAG 18 s.v. ἀδελφός 1, where considerable nonbiblical evidence for the plural ἀδελφοί [adelfoi] meaning “brothers and sisters” is cited).
[1:2] 19 tn Or “Grace to you and peace.”
[1:2] 20 tc Most witnesses, including some important ones (א A C F G I [P] 075 Ï it bo), read “and the Lord Jesus Christ” at the end of this verse, no doubt to conform the wording to the typical Pauline salutation. However, excellent and early witnesses (B D K L Ψ 33 81 1175 1505 1739 1881 al sa) lack this phrase. Since the omission is inexplicable as arising from the longer reading (otherwise, these
[1:21] 21 tn The article τῇ (th) has been translated as a possessive pronoun (ExSyn 215).
[1:21] 22 tn Although διανοία (dianoia) is singular in Greek, the previous plural noun ἐχθρούς (ecqrous) indicates that all those from Colossae are in view here.
[1:21] 23 tn The dative ἐν τοῖς ἔργοις τοῖς πονηροῖς (en toi" ergoi" toi" ponhroi") is taken as means, indicating the avenue through which hostility in the mind is revealed and made known.
[3:28] 24 tn See the note on the word “slave” in 1:10.
[3:28] 25 tn Grk “male and female.”
[3:1] 26 tn Grk “O” (an interjection used both in address and emotion). In context the following section is highly charged emotionally.
[3:1] 27 tn Or “deceived”; the verb βασκαίνω (baskainw) can be understood literally here in the sense of bewitching by black magic, but could also be understood figuratively to refer to an act of deception (see L&N 53.98 and 88.159).
[3:1] 28 tn Or “publicly placarded,” “set forth in a public proclamation” (BDAG 867 s.v. προγράφω 2).
[1:3] 29 tn Or “made”; Grk “came into existence.”
[1:3] 30 tn Or “made”; Grk “nothing came into existence.”
[1:3] 31 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”
[1:1] 32 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 33 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 34 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[1:1] sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.
[4:12] 35 tn Or “our forefather”; Grk “our father.”
[4:12] 36 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 this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).
[4:13] 37 tn Grk “answered and said to her.”
[4:13] 38 tn Grk “will thirst.”
[4:14] 39 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 40 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
[4:14] 41 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
[4:15] 42 tn Grk “or come here to draw.”
[4:15] 43 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.
[4:16] 44 tc Most witnesses have “Jesus” here, either with the article (אc C2 D L Ws Ψ 086 Ï lat) or without (א* A Θ Ë1,13 al), while several important and early witnesses lack the name (Ì66,75 B C* 33vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).