Yohanes 5:43
Konteks5:43 I have come in my Father’s name, and you do not accept 1 me. If someone else comes in his own name, you will accept 2 him.
Yohanes 1:11
Konteks1:11 He came to what was his own, 3 but 4 his own people 5 did not receive him. 6
Yohanes 3:18-21
Konteks3:18 The one who believes in him is not condemned. 7 The one who does not believe has been condemned 8 already, because he has not believed in the name of the one and only 9 Son of God. 3:19 Now this is the basis for judging: 10 that the light has come into the world and people 11 loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. 12
Yohanes 12:44-48
Konteks12:44 But Jesus shouted out, 13 “The one who believes in me does not believe in me, but in the one who sent me, 14 12:45 and the one who sees me sees the one who sent me. 15 12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness. 12:47 If anyone 16 hears my words and does not obey them, 17 I do not judge him. For I have not come to judge the world, but to save the world. 18 12:48 The one who rejects me and does not accept 19 my words has a judge; 20 the word 21 I have spoken will judge him at the last day.
[5:43] 1 tn Or “you do not receive.”
[5:43] 2 tn Or “you will receive.”
[1:11] 3 tn Grk “to his own things.”
[1:11] 4 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 5 tn “People” is not in the Greek text but is implied.
[1:11] 6 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
[3:18] 9 tn See the note on the term “one and only” in 3:16.
[3:19] 10 tn Or “this is the reason for God judging,” or “this is how judgment works.”
[3:19] 11 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
[3:21] 12 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
[12:44] 13 tn Grk “shouted out and said.”
[12:44] 14 sn The one who sent me refers to God.
[12:45] 15 sn Cf. John 1:18 and 14:9.
[12:47] 16 tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
[12:47] 17 tn Or “guard them,” “keep them.”
[12:48] 19 tn Or “does not receive.”
