Yohanes 1:7
Konteks1:7 He came as a witness 1 to testify 2 about the light, so that everyone 3 might believe through him.
Yohanes 6:71
Konteks6:71 (Now he said this about Judas son of Simon Iscariot, 4 for Judas, 5 one of the twelve, was going to betray him.) 6
Yohanes 7:25
Konteks7:25 Then some of the residents of Jerusalem 7 began to say, “Isn’t this the man 8 they are trying 9 to kill?
Yohanes 7:40
Konteks7:40 When they heard these words, some of the crowd 10 began to say, “This really 11 is the Prophet!” 12
Yohanes 12:30
Konteks12:30 Jesus said, 13 “This voice has not come for my benefit 14 but for yours.
Yohanes 15:12-13
Konteks15:12 My commandment is this – to love one another just as I have loved you. 15 15:13 No one has greater love than this – that one lays down his life 16 for his friends.
Yohanes 18:30
Konteks18:30 They replied, 17 “If this man 18 were not a criminal, 19 we would not have handed him over to you.” 20
[1:7] 1 tn Grk “came for a testimony.”
[1:7] sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).
[1:7] 2 tn Or “to bear witness.”
[6:71] 4 sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.
[6:71] 5 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.
[6:71] 6 sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.
[7:25] 7 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:25] 8 tn Grk “Is it not this one.”
[7:40] 10 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:40] 12 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
[12:30] 13 tn Grk “Jesus answered and said.”
[12:30] 14 tn Or “for my sake.”
[15:12] 15 sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the ‘new commandment’ of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).
[15:13] 16 tn Or “one dies willingly.”
[18:30] 17 tn Grk “They answered and said to him.”
