Yohanes 1:18
Konteks1:18 No one has ever seen God. The only one, 1 himself God, who is in closest fellowship with 2 the Father, has made God 3 known. 4
Yohanes 5:17
Konteks5:17 So he 5 told 6 them, “My Father is working until now, and I too am working.” 7
Yohanes 5:21-22
Konteks5:21 For just as the Father raises the dead and gives them life, 8 so also the Son gives life to whomever he wishes. 9 5:22 Furthermore, the Father does not judge 10 anyone, but has assigned 11 all judgment to the Son,
Yohanes 5:26
Konteks5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself,
Yohanes 8:18
Konteks8:18 I testify about myself 12 and the Father who sent me testifies about me.”
Yohanes 8:49
Konteks8:49 Jesus answered, “I am not possessed by a demon, 13 but I honor my Father – and yet 14 you dishonor me.
Yohanes 8:56
Konteks8:56 Your father Abraham was overjoyed 15 to see my day, and he saw it and was glad.” 16
Yohanes 10:17
Konteks10:17 This is why the Father loves me 17 – because I lay down my life, 18 so that I may take it back again.
Yohanes 12:28
Konteks12:28 Father, glorify your name.” Then a voice came from heaven, 19 “I have glorified it, 20 and I will glorify it 21 again.”
Yohanes 14:7
Konteks14:7 If you have known me, you will know my Father too. 22 And from now on you do know him and have seen him.”
Yohanes 14:16
Konteks14:16 Then 23 I will ask the Father, and he will give you another Advocate 24 to be with you forever –
Yohanes 15:1
Konteks15:1 “I am the true vine 25 and my Father is the gardener. 26
Yohanes 15:8-9
Konteks15:8 My Father is honored 27 by this, that 28 you bear 29 much fruit and show that you are 30 my disciples.
15:9 “Just as the Father has loved me, I have also loved you; remain 31 in my love.
[1:18] 1 tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the
[1:18] tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.
[1:18] 2 tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).
[1:18] 3 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[1:18] 4 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”
[5:17] 5 tc ‡ Most witnesses (Ì66 A D L Θ Ψ Ë1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì75 א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA27 places the word in brackets, indicating some doubts as to authenticity.
[5:17] 7 sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca.
[5:21] 8 tn Grk “and makes them live.”
[5:21] 9 tn Grk “the Son makes whomever he wants to live.”
[5:22] 11 tn Or “given,” or “handed over.”
[8:18] 12 tn Grk “I am the one who testifies about myself.”
[8:49] 13 tn Grk “I do not have a demon.”
[8:49] 14 tn “Yet” is supplied to show the contrastive element present in the context.
[8:56] 15 tn Or “rejoiced greatly.”
[8:56] 16 tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.
[10:17] 17 tn Grk “Because of this the Father loves me.”
[10:17] 18 tn Or “die willingly.”
[12:28] 19 tn Or “from the sky” (see note on 1:32).
[12:28] 20 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[12:28] 21 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[14:7] 22 tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The
[14:16] 23 tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.
[14:16] 24 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.
[15:1] 25 sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15:1-8, 17:5-10, 19:10-14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20-21). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.
[15:8] 28 tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.
[15:8] 30 tc Most