Yohanes 2:23
Konteks2:23 Now while Jesus 1 was in Jerusalem 2 at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. 3
Yohanes 3:18
Konteks3:18 The one who believes in him is not condemned. 4 The one who does not believe has been condemned 5 already, because he has not believed in the name of the one and only 6 Son of God.
Yohanes 10:25
Konteks10:25 Jesus replied, 7 “I told you and you do not believe. The deeds 8 I do in my Father’s name testify about me.
Yohanes 12:13
Konteks12:13 So they took branches of palm trees 9 and went out to meet him. They began to shout, 10 “Hosanna! 11 Blessed is the one who comes in the name of the Lord! 12 Blessed is 13 the king of Israel!”
Yohanes 14:26
Konteks14:26 But the Advocate, 14 the Holy Spirit, whom the Father will send in my name, will teach you 15 everything, 16 and will cause you to remember everything 17 I said to you.
Yohanes 16:23
Konteks16:23 At that time 18 you will ask me nothing. I tell you the solemn truth, 19 whatever you ask the Father in my name he will give you. 20
Yohanes 17:6
Konteks17:6 “I have revealed 21 your name to the men 22 you gave me out of the world. They belonged to you, 23 and you gave them to me, and they have obeyed 24 your word.
Yohanes 17:11-12
Konteks17:11 I 25 am no longer in the world, but 26 they are in the world, and I am coming to you. Holy Father, keep them safe 27 in your name 28 that you have given me, so that they may be one just as we are one. 29 17:12 When I was with them I kept them safe 30 and watched over them 31 in your name 32 that you have given me. Not one 33 of them was lost except the one destined for destruction, 34 so that the scripture could be fulfilled. 35
Yohanes 18:10
Konteks18:10 Then Simon Peter, who had a sword, pulled it out and struck the high priest’s slave, 36 cutting off his right ear. 37 (Now the slave’s name was Malchus.) 38
Yohanes 20:31
Konteks20:31 But these 39 are recorded 40 so that you may believe 41 that Jesus is the Christ, 42 the Son of God, and that by believing you may have life in his name. 43
[2:23] 1 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 2 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 3 sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.
[3:18] 6 tn See the note on the term “one and only” in 3:16.
[10:25] 7 tn Grk “answered them.”
[12:13] 9 sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
[12:13] 10 tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.
[12:13] 11 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
[12:13] sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
[12:13] 12 sn A quotation from Ps 118:25-26.
[12:13] 13 tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).
[14:26] 14 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.
[14:26] 15 tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
[14:26] 16 tn Grk “all things.”
[14:26] 17 tn Grk “all things.”
[16:23] 18 tn Grk “And in that day.”
[16:23] 19 tn Grk “Truly, truly, I say to you.”
[16:23] 20 sn This statement is also found in John 15:16.
[17:6] 21 tn Or “made known,” “disclosed.”
[17:6] 22 tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.
[17:6] 23 tn Grk “Yours they were.”
[17:11] 25 tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:11] 26 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
[17:11] 27 tn Or “protect them”; Grk “keep them.”
[17:11] 28 tn Or “by your name.”
[17:11] 29 tn The second repetition of “one” is implied, and is supplied here for clarity.
[17:12] 30 tn Or “I protected them”; Grk “I kept them.”
[17:12] 31 tn Grk “and guarded them.”
[17:12] 32 tn Or “by your name.”
[17:12] 33 tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[17:12] 34 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).
[17:12] sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.
[17:12] 35 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
[18:10] 36 tn See the note on the word “slaves” in 4:51.
[18:10] 37 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (wtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
[18:10] 38 sn This is a parenthetical note by the author.
[20:31] 39 tn Grk “these things.”
[20:31] 40 tn Grk “are written.”
[20:31] 41 tc ‡ A difficult textual variant is present at this point in the Greek text. Some
[20:31] 42 tn Or “Jesus is the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[20:31] sn See the note on Christ in 1:20.
[20:31] 43 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
