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 4:42
Konteks4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 2 really is the Savior of the world.” 3
Yohanes 4:45
Konteks4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem 4 at the feast 5 (for they themselves had gone to the feast). 6
Yohanes 6:24
Konteks6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats 7 and came to Capernaum 8 looking for Jesus.
Yohanes 17:8
Konteks17:8 because I have given them the words you have given me. They 9 accepted 10 them 11 and really 12 understand 13 that I came from you, and they believed that you sent me.
Yohanes 17:11
Konteks17:11 I 14 am no longer in the world, but 15 they are in the world, and I am coming to you. Holy Father, keep them safe 16 in your name 17 that you have given me, so that they may be one just as we are one. 18
Yohanes 17:19
Konteks17:19 And I set myself apart 19 on their behalf, 20 so that they too may be truly set apart. 21
Yohanes 17:21
Konteks17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray 22 that they will be in us, so that the world will believe that you sent me.
Yohanes 18:28
Konteks18:28 Then they brought Jesus from Caiaphas to the Roman governor’s residence. 23 (Now it was very early morning.) 24 They 25 did not go into the governor’s residence 26 so they would not be ceremonially defiled, but could eat the Passover meal.
[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.
[4:42] 2 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
[4:42] 3 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
[4:45] 4 sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.
[4:45] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:45] 5 sn See John 2:23-25.
[4:45] 6 sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.
[6:24] 7 tn Or “embarked in the boats.”
[6:24] 8 map For location see Map1 D2; Map2 C3; Map3 B2.
[17:8] 9 tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:8] 11 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
[17:8] 13 tn Or have come to know.”
[17:11] 14 tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:11] 15 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
[17:11] 16 tn Or “protect them”; Grk “keep them.”
[17:11] 17 tn Or “by your name.”
[17:11] 18 tn The second repetition of “one” is implied, and is supplied here for clarity.
[17:19] 19 tn Or “I sanctify.”
[17:19] sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).
[17:19] 20 tn Or “for their sake.”
[17:19] 21 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”
[17:21] 22 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
[18:28] 23 tn Grk “to the praetorium.”
[18:28] sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.
[18:28] 24 sn This is a parenthetical note by the author.
[18:28] 25 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
