Yohanes 3:15-16
Konteks3:15 so that everyone who believes in him may have eternal life.” 1
3:16 For this is the way 2 God loved the world: He gave his one and only 3 Son, so that everyone who believes in him will not perish 4 but have eternal life. 5
Yohanes 3:36
Konteks3:36 The one who believes in the Son has eternal life. The one who rejects 6 the Son will not see life, but God’s wrath 7 remains 8 on him.
Yohanes 6:35
Konteks6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. 9
Yohanes 6:40
Konteks6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up 10 at the last day.” 11
Yohanes 6:40
Konteks6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up 12 at the last day.” 13
Yohanes 6:47
Konteks6:47 I tell you the solemn truth, 14 the one who believes 15 has eternal life. 16
Yohanes 7:38-39
Konteks7:38 let the one who believes in me drink. 17 Just as the scripture says, ‘From within him 18 will flow rivers of living water.’” 19 7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, 20 because Jesus was not yet glorified.) 21
Yohanes 8:33
Konteks8:33 “We are descendants 22 of Abraham,” they replied, 23 “and have never been anyone’s slaves! How can you say, 24 ‘You will become free’?”
Yohanes 11:25-26
Konteks11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live 25 even if he dies, 11:26 and the one who lives and believes in me will never die. 26 Do you believe this?”
[3:15] 1 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:15] sn Some interpreters extend the quotation of Jesus’ words through v. 21.
[3:16] 2 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.
[3:16] 3 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[3:16] 4 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
[3:16] 5 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
[3:36] 6 tn Or “refuses to believe,” or “disobeys.”
[3:36] 7 tn Or “anger because of evil,” or “punishment.”
[6:35] 9 tn Grk “the one who believes in me will not possibly thirst, ever.”
[6:35] sn The one who believes in me will never be thirsty. Note the parallelism between “coming to Jesus” in the first part of v. 35 and “believing in Jesus” in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17-21).
[6:40] 10 tn Or “resurrect him,” or “make him live again.”
[6:40] 11 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
[6:40] 12 tn Or “resurrect him,” or “make him live again.”
[6:40] 13 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
[6:47] 14 tn Grk “Truly, truly, I say to you.”
[6:47] 15 tc Most witnesses (A C2 D Ψ Ë1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.
[6:47] 16 tn Compare John 6:40.
[7:38] 17 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The
[7:38] 18 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
[7:38] 19 sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.
[7:39] 20 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT
[7:39] 21 sn This is a parenthetical note by the author.
[8:33] 22 tn Grk “We are the seed” (an idiom).
[8:33] 23 tn Grk “They answered to him.”
[8:33] 24 tn Or “How is it that you say.”