Yohanes 1:3
Konteks1:3 All things were created 1 by him, and apart from him not one thing was created 2 that has been created. 3
Yohanes 1:16
Konteks1:16 For we have all received from his fullness one gracious gift after another. 4
Yohanes 2:24
Konteks2:24 But Jesus would not entrust himself to them, because he knew all people. 5
Yohanes 3:15
Konteks3:15 so that everyone who believes in him may have eternal life.” 6
Yohanes 3:35
Konteks3:35 The Father loves the Son and has placed all things under his authority. 7
Yohanes 7:21
Konteks7:21 Jesus replied, 8 “I performed one miracle 9 and you are all amazed. 10
Yohanes 12:32
Konteks12:32 And I, when I am lifted up from the earth, will draw all people 11 to myself.”
Yohanes 17:7
Konteks17:7 Now they understand 12 that everything 13 you have given me comes from you,
[1:3] 1 tn Or “made”; Grk “came into existence.”
[1:3] 2 tn Or “made”; Grk “nothing came into existence.”
[1:3] 3 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”
[1:16] 4 tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).
[1:16] sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.
[2:24] 5 tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).
[3:15] 6 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:15] sn Some interpreters extend the quotation of Jesus’ words through v. 21.
[3:35] 7 tn Grk “has given all things into his hand” (an idiom).
[7:21] 8 tn Grk “Jesus answered and said to them.”
[7:21] 9 tn Grk “I did one deed.”
[7:21] 10 sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)
[12:32] 11 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[17:7] 12 tn Or “they have come to know,” or “they have learned.”