Yohanes 3:28
Konteks3:28 You yourselves can testify that I said, ‘I am not the Christ,’ 1 but rather, ‘I have been sent before him.’
Yohanes 7:23
Konteks7:23 But if a male child 2 is circumcised 3 on the Sabbath so that the law of Moses is not broken, 4 why are you angry with me because I made a man completely well 5 on the Sabbath?
Yohanes 7:33
Konteks7:33 Then Jesus said, “I will be with you for only a little while longer, 6 and then 7 I am going to the one who sent me.
Yohanes 7:45
Konteks7:45 Then the officers 8 returned 9 to the chief priests and Pharisees, 10 who said to them, “Why didn’t you bring him back with you?” 11
Yohanes 8:22
Konteks8:22 So the Jewish leaders 12 began to say, 13 “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’”
Yohanes 9:30
Konteks9:30 The man replied, 14 “This is a remarkable thing, 15 that you don’t know where he comes from, and yet he caused me to see! 16
Yohanes 10:36
Konteks10:36 do you say about the one whom the Father set apart 17 and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’?
Yohanes 19:35
Konteks19:35 And the person who saw it 18 has testified (and his testimony is true, and he 19 knows that he is telling the truth), 20 so that you also may believe.
[3:28] 1 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[3:28] sn See the note on Christ in 1:20.
[7:23] 2 tn Grk “a man.” See the note on “male child” in the previous verse.
[7:23] 3 tn Grk “receives circumcision.”
[7:23] 4 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] 5 tn Or “made an entire man well.”
[7:33] 6 tn Grk “Yet a little I am with you.”
[7:33] 7 tn The word “then” is not in the Greek text, but is implied.
[7:45] 8 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
[7:45] 10 sn See the note on Pharisees in 1:24.
[7:45] 11 tn Grk “Why did you not bring him?” The words “back with you” are implied.
[8:22] 12 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 refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.
[8:22] 13 tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.
[9:30] 14 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
[9:30] 15 tn Grk “For in this is a remarkable thing.”
[9:30] 16 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
[19:35] 18 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
