Yohanes 1:47
Konteks1:47 Jesus saw Nathanael coming toward him and exclaimed, 1 “Look, a true Israelite in whom there is no deceit!” 2
Yohanes 3:20
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.
Yohanes 5:3
Konteks5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.
Yohanes 5:14
Konteks5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, 3 lest anything worse happen to you.”
Yohanes 5:37
Konteks5:37 And the Father who sent me has himself testified about me. You people 4 have never heard his voice nor seen his form at any time, 5
Yohanes 5:45
Konteks5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 6
Yohanes 7:1
Konteks7:1 After this 7 Jesus traveled throughout Galilee. 8 He 9 stayed out of Judea 10 because the Jewish leaders 11 wanted 12 to kill him.
Yohanes 7:23
Konteks7:23 But if a male child 13 is circumcised 14 on the Sabbath so that the law of Moses is not broken, 15 why are you angry with me because I made a man completely well 16 on the Sabbath?
Yohanes 9:39
Konteks9:39 Jesus 17 said,] 18 “For judgment I have come into this world, so that those who do not see may gain their sight, 19 and the ones who see may become blind.”
Yohanes 13:10
Konteks13:10 Jesus replied, 20 “The one who has bathed needs only to wash his feet, 21 but is completely 22 clean. 23 And you disciples 24 are clean, but not every one of you.”
Yohanes 14:23-24
Konteks14:23 Jesus replied, 25 “If anyone loves me, he will obey 26 my word, and my Father will love him, and we will come to him and take up residence with him. 27 14:24 The person who does not love me does not obey 28 my words. And the word 29 you hear is not mine, but the Father’s who sent me.
Yohanes 15:6
Konteks15:6 If anyone does not remain 30 in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, 31 and are burned up. 32
Yohanes 17:10
Konteks17:10 Everything 33 I have belongs to you, 34 and everything you have belongs to me, 35 and I have been glorified by them. 36
Yohanes 18:38
Konteks18:38 Pilate asked, 37 “What is truth?” 38
When he had said this he went back outside to the Jewish leaders 39 and announced, 40 “I find no basis for an accusation 41 against him.
[1:47] 1 tn Grk “said about him.”
[1:47] sn An allusion to Ps 32:2.
[5:14] 3 tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.
[5:37] 4 tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.
[5:37] 5 sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century
[5:45] 6 sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.
[7:1] 7 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] 8 tn Grk “Jesus was traveling around in Galilee.”
[7:1] 9 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
[7:1] 10 tn Grk “he did not want to travel around in Judea.”
[7:1] 11 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] 12 tn Grk “were seeking.”
[7:23] 13 tn Grk “a man.” See the note on “male child” in the previous verse.
[7:23] 14 tn Grk “receives circumcision.”
[7:23] 15 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
[7:23] 16 tn Or “made an entire man well.”
[9:39] 17 tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
[9:39] 18 tc ‡ Some early and important witnesses (Ì75 א* W b sams ac2 mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì75 here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other
[9:39] 19 tn Or “that those who do not see may see.”
[13:10] 20 tn Grk “Jesus said to him.”
[13:10] 21 tn Grk “has no need except to wash his feet.”
[13:10] 23 sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).
[13:10] 24 tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.
[14:23] 25 tn Grk “answered and said to him.”
[14:23] 27 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.
[14:24] 28 tn Or “does not keep.”
[14:24] 29 tn Or “the message.”
[15:6] 31 sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).
[15:6] 32 tn Grk “they gather them up and throw them into the fire, and they are burned.”
[17:10] 33 tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:10] 34 tn Or “Everything I have is yours.”
[17:10] 35 tn Or “everything you have is mine.”
[17:10] 36 tn Or “I have been honored among them.”
[17:10] sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.
[18:38] 37 tn Grk “Pilate said.”
[18:38] 38 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
[18:38] 39 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
