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 1 really is the Savior of the world.” 2
Yohanes 7:32
Konteks7:32 The Pharisees 3 heard the crowd 4 murmuring these things about Jesus, 5 so the chief priests and the Pharisees sent officers 6 to arrest him. 7
Yohanes 8:54
Konteks8:54 Jesus replied, 8 “If I glorify myself, my glory is worthless. 9 The one who glorifies me is my Father, about whom you people 10 say, ‘He is our God.’
Yohanes 13:10
Konteks13:10 Jesus replied, 11 “The one who has bathed needs only to wash his feet, 12 but is completely 13 clean. 14 And you disciples 15 are clean, but not every one of you.”
Yohanes 19:35
Konteks19:35 And the person who saw it 16 has testified (and his testimony is true, and he 17 knows that he is telling the truth), 18 so that you also may believe.
[4:42] 1 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
[4:42] 2 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.
[7:32] 3 sn See the note on Pharisees in 1:24.
[7:32] 4 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
[7:32] 5 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:32] 6 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).
[7:32] 7 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
[8:54] 8 tn Grk “Jesus answered.”
[8:54] 10 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
[13:10] 11 tn Grk “Jesus said to him.”
[13:10] 12 tn Grk “has no need except to wash his feet.”
[13:10] 14 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] 15 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.
[19:35] 16 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.
