Yohanes 1:10
Konteks1:10 He was in the world, and the world was created 1 by him, but 2 the world did not recognize 3 him.
Yohanes 5:16
Konteks5:16 Now because Jesus was doing these things 4 on the Sabbath, the Jewish leaders 5 began persecuting 6 him.
Yohanes 5:27
Konteks5:27 and he has granted the Son 7 authority to execute judgment, 8 because he is the Son of Man.
Yohanes 6:29
Konteks6:29 Jesus replied, 9 “This is the deed 10 God requires 11 – to believe in the one whom he 12 sent.”
Yohanes 6:41
Konteks6:41 Then the Jews who were hostile to Jesus 13 began complaining about him because he said, “I am the bread that came down from heaven,”
Yohanes 6:60
Konteks6:60 Then many of his disciples, when they heard these things, 14 said, “This is a difficult 15 saying! 16 Who can understand it?” 17
Yohanes 7:40
Konteks7:40 When they heard these words, some of the crowd 18 began to say, “This really 19 is the Prophet!” 20
Yohanes 8:10
Konteks8:10 Jesus stood up straight 21 and said to her, “Woman, 22 where are they? Did no one condemn you?”
Yohanes 8:59
Konteks8:59 Then they picked up 23 stones to throw at him, 24 but Jesus hid himself and went out from the temple area. 25
Yohanes 9:29
Konteks9:29 We know that God has spoken to Moses! We do not know where this man 26 comes from!”
Yohanes 11:16
Konteks11:16 So Thomas (called Didymus 27 ) 28 said to his fellow disciples, “Let us go too, so that we may die with him.” 29
Yohanes 11:22
Konteks11:22 But even now I know that whatever you ask from God, God will grant 30 you.” 31
Yohanes 11:38
Konteks11:38 Jesus, intensely moved 32 again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 33
Yohanes 12:37
Konteks12:37 Although Jesus 34 had performed 35 so many miraculous signs before them, they still refused to believe in him,
Yohanes 13:11
Konteks13:11 (For Jesus 36 knew the one who was going to betray him. For this reason he said, “Not every one of you is 37 clean.”) 38
Yohanes 18:19
Konteks18:19 While this was happening, 39 the high priest questioned Jesus about his disciples and about his teaching. 40
Yohanes 21:13-14
Konteks21:13 Jesus came and took the bread and gave it to them, and did the same with the fish. 21:14 This was now the third time Jesus was revealed to the disciples after he was raised from the dead.
[1:10] 1 tn Or “was made”; Grk “came into existence.”
[1:10] 2 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[5:16] 4 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.
[5:16] 5 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:27] 8 tn Grk “authority to judge.”
[6:29] 9 tn Grk “answered and said to them.”
[6:29] 11 tn Grk “This is the work of God.”
[6:29] 12 tn Grk “that one” (i.e., God).
[6:41] 13 tn Grk “Then 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 translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.
[6:60] 14 tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.
[6:60] 15 tn Or “hard,” “demanding.”
[6:60] 16 tn Or “teaching”; Grk “word.”
[6:60] 17 tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.
[7:40] 18 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:40] 20 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
[8:10] 21 tn Or “straightened up.”
[8:10] 22 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
[8:59] 23 tn Grk “they took up.”
[8:59] 24 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
[8:59] 25 tc Most later witnesses (A Θc Ë1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several
[8:59] tn Grk “from the temple.”
[9:29] 26 tn Grk “where this one.”
[11:16] 27 sn Didymus means “the twin” in Greek.
[11:16] 28 sn This is a parenthetical note by the author.
[11:16] 29 sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.
[11:22] 31 sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”
[11:38] 32 tn Or (perhaps) “Jesus was deeply indignant.”
[11:38] 33 sn This is a parenthetical note by the author.
[12:37] 34 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:11] 36 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[13:11] 37 tn Grk “Not all of you are.”
[13:11] 38 sn This is a parenthetical note by the author.
[18:19] 39 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
[18:19] 40 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
