Yohanes 1:4
Konteks1:4 In him was life, 1 and the life was the light of mankind. 2
Yohanes 4:19
Konteks4:19 The woman said to him, “Sir, I see 3 that you are a prophet.
Yohanes 5:31
Konteks5:31 “If I testify about myself, my testimony is not true.
Yohanes 6:4
Konteks6:4 (Now the Jewish feast of the Passover 4 was near.) 5
Yohanes 7:48
Konteks7:48 None of the rulers 6 or the Pharisees have believed in him, have they? 7
Yohanes 8:4
Konteks8:4 and said to Jesus, 8 “Teacher, this woman was caught in the very act of adultery.
Yohanes 8:32
Konteks8:32 and you will know the truth, and the truth will set you free.” 9
Yohanes 16:6
Konteks16:6 Instead your hearts are filled with sadness 10 because I have said these things to you.
Yohanes 19:36
Konteks19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” 11
[1:4] 1 tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)
[1:4] sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.
[1:4] 2 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).
[4:19] 3 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
[6:4] 4 sn Passover. According to John’s sequence of material, considerable time has elapsed since the feast of 5:1. If the feast in 5:1 was Pentecost of
[6:4] 5 sn This is a parenthetical note by the author.
[7:48] 6 sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
[7:48] 7 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).
[8:4] 8 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
[8:32] 9 tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.
[8:32] sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).
[16:6] 10 tn Or “distress” or “grief.”
[19:36] 11 sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.
