Yohanes 1:19
Konteks1:19 Now 1 this was 2 John’s 3 testimony 4 when the Jewish leaders 5 sent 6 priests and Levites from Jerusalem 7 to ask him, “Who are you?” 8
Yohanes 3:19
Konteks3:19 Now this is the basis for judging: 9 that the light has come into the world and people 10 loved the darkness rather than the light, because their deeds were evil.
Yohanes 5:46
Konteks5:46 If 11 you believed Moses, you would believe me, because he wrote about me.
Yohanes 10:4
Konteks10:4 When he has brought all his own sheep 12 out, he goes ahead of them, and the sheep follow him because they recognize 13 his voice.
Yohanes 20:14
Konteks20:14 When she had said this, she turned around and saw Jesus standing there, 14 but she did not know that it was Jesus.
[1:19] 1 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:19] 3 sn John’s refers to John the Baptist.
[1:19] sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).
[1:19] 5 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
[1:19] 6 tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (Ì66c vid A Θ Ψ Ë13 579 al lat), while the earliest
[1:19] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 8 sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.
[3:19] 9 tn Or “this is the reason for God judging,” or “this is how judgment works.”
[3:19] 10 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
[10:4] 12 tn The word “sheep” is not in the Greek text, but is implied.
[10:4] 13 tn Grk “because they know.”
[20:14] 14 tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.