Yohanes 1:12
Konteks1:12 But to all who have received him – those who believe in his name 1 – he has given the right to become God’s children
Yohanes 2:11
Konteks2:11 Jesus did this as the first of his miraculous signs, 2 in Cana 3 of Galilee. In this way he revealed 4 his glory, and his disciples believed in him. 5
Yohanes 4:23
Konteks4:23 But a time 6 is coming – and now is here 7 – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 8 such people to be 9 his worshipers. 10
Yohanes 8:38
Konteks8:38 I am telling you the things I have seen while with the 11 Father; 12 as for you, 13 practice the things you have heard from the 14 Father!”
Yohanes 9:30
Konteks9:30 The man replied, 15 “This is a remarkable thing, 16 that you don’t know where he comes from, and yet he caused me to see! 17
Yohanes 14:20
Konteks14:20 You will know at that time 18 that I am in my Father and you are in me and I am in you.
Yohanes 20:31
Konteks20:31 But these 19 are recorded 20 so that you may believe 21 that Jesus is the Christ, 22 the Son of God, and that by believing you may have life in his name. 23
[1:12] 1 tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).
[2:11] 2 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
[2:11] 3 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:11] 4 tn Grk “in Cana of Galilee, and he revealed.”
[2:11] 5 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”
[4:23] 7 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
[4:23] 8 sn See also John 4:27.
[4:23] 9 tn Or “as.” The object-complement construction implies either “as” or “to be.”
[4:23] 10 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.
[4:23] sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.
[8:38] 11 tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of
[8:38] 12 tn Grk “The things which I have seen with the Father I speak about.”
[8:38] 14 tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë1,13 33 565 892 Ï al lat sy). However, these
[9:30] 15 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
[9:30] 16 tn Grk “For in this is a remarkable thing.”
[9:30] 17 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
[14:20] 18 tn Grk “will know in that day.”
[14:20] sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).
[20:31] 19 tn Grk “these things.”
[20:31] 20 tn Grk “are written.”
[20:31] 21 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 22 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] sn See the note on Christ in 1:20.
[20:31] 23 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.