Yohanes 3:18
Konteks3:18 The one who believes in him is not condemned. 1 The one who does not believe has been condemned 2 already, because he has not believed in the name of the one and only 3 Son of God.
Yohanes 5:44
Konteks5:44 How can you believe, if you accept praise 4 from one another and don’t seek the praise 5 that comes from the only God? 6
Yohanes 6:2
Konteks6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick.
Yohanes 6:15
Konteks6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. 7
Yohanes 9:2
Konteks9:2 His disciples asked him, 8 “Rabbi, who committed the sin that caused him to be born blind, this man 9 or his parents?” 10
Yohanes 9:17-18
Konteks9:17 So again they asked the man who used to be blind, 11 “What do you say about him, since he caused you to see?” 12 “He is a prophet,” the man replied. 13
9:18 Now the Jewish religious leaders 14 refused to believe 15 that he had really been blind and had gained his sight until at last they summoned 16 the parents of the man who had become able to see. 17
Yohanes 9:41
Konteks9:41 Jesus replied, 18 “If you were blind, you would not be guilty of sin, 19 but now because you claim that you can see, 20 your guilt 21 remains.” 22
Yohanes 11:9
Konteks11:9 Jesus replied, 23 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 24 because he sees the light of this world. 25
Yohanes 12:42
Konteks12:42 Nevertheless, even among the rulers 26 many believed in him, but because of the Pharisees 27 they would not confess Jesus to be the Christ, 28 so that they would not be put out of 29 the synagogue. 30
Yohanes 14:2
Konteks14:2 There are many dwelling places 31 in my Father’s house. 32 Otherwise, I would have told you, because 33 I am going away to make ready 34 a place for you. 35
Yohanes 17:14
Konteks17:14 I have given them your word, 36 and the world has hated them, because they do not belong to the world, 37 just as I do not belong to the world. 38
Yohanes 17:20
Konteks17:20 “I am not praying 39 only on their behalf, but also on behalf of those who believe 40 in me through their testimony, 41
Yohanes 19:28
Konteks19:28 After this Jesus, realizing that by this time 42 everything was completed, 43 said (in order to fulfill the scripture), 44 “I am thirsty!” 45
Yohanes 21:6
Konteks21:6 He told them, “Throw your net on the right side of the boat, and you will find some.” 46 So they threw the net, 47 and were not able to pull it in because of the large number of fish.
[3:18] 3 tn See the note on the term “one and only” in 3:16.
[5:44] 4 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 5 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 6 tc Several early and important witnesses (Ì66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important
[6:15] 7 sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).
[9:2] 8 tn Grk “asked him, saying.”
[9:2] 10 tn Grk “in order that he should be born blind.”
[9:2] sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.
[9:17] 11 tn Grk “the blind man.”
[9:17] 12 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
[9:17] 13 tn Grk “And he said, ‘He is a prophet.’”
[9:17] sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”
[9:18] 14 tn Or “the Jewish religious authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (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. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”
[9:18] 15 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
[9:18] 16 tn Grk “they called.”
[9:18] 17 tn Or “the man who had gained his sight.”
[9:41] 18 tn Grk “Jesus said to them.”
[9:41] 19 tn Grk “you would not have sin.”
[9:41] 20 tn Grk “now because you say, ‘We see…’”
[9:41] 22 sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).
[11:9] 23 tn Grk “Jesus answered.”
[11:9] 24 tn Or “he does not trip.”
[11:9] 25 sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).
[12:42] 26 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
[12:42] 27 sn See the note on Pharisees in 1:24.
[12:42] 28 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”
[12:42] sn See the note on Christ in 1:20.
[12:42] 29 tn Or “be expelled from.”
[12:42] 30 sn Compare John 9:22. See the note on synagogue in 6:59.
[14:2] 31 tn Many interpreters have associated μοναί (monai) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated μονή (monh) by mansio, a stopping place. The English translation “mansions” can be traced back to Tyndale, but in Middle English the word simply meant “a dwelling place” (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word μονή should be related to its cognate verb μένω (menw), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther’s translation of μοναί by Wohnungen is very accurate here, as it has the connotation of a permanent residence.
[14:2] 32 sn Most interpreters have understood the reference to my Father’s house as a reference to heaven, and the dwelling places (μονή, monh) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father’s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19-22 then reinterpreted the temple as Jesus’ body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35, “Now the slave does not remain (μένω, menw) in the household forever, but the son remains (μένω) forever.” If in the imagery of the Fourth Gospel the phrase in my Father’s house is ultimately a reference to Jesus’ body, the relationship of μονή to μένω suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the “dwelling place” is “in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, “I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being “in Christ” which are prominent in passages like Eph 1. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24, 7:38-39, etc.) and the possibility of worshiping the Father “in the Spirit and in truth” (John 4:21-24) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (AnBib 114).
[14:2] 33 tc A number of important
[14:2] tn If the ὅτι (Joti) is included (see tc above), there are no less than four possible translations for this sentence: The sentence could be either a question or a statement, and in addition the ὅτι could either indicate content or be causal. How does one determine the best translation? (1) A question here should probably be ruled out because it would imply a previous statement by Jesus that either there are many dwelling places in his Father’s house (if the ὅτι is causal) or he was going off to make a place ready for them (if the ὅτι indicates content). There is no indication anywhere in the Fourth Gospel that Jesus had made such statements prior to this time. So understanding the sentence as a statement is the best option. (2) A statement with ὅτι indicating content is understandable but contradictory. If there were no dwelling places, Jesus would have told them that he was going off to make dwelling places. But the following verse makes clear that Jesus’ departure is not hypothetical but real – he is really going away. So understanding the ὅτι with a causal nuance is the best option. (3) A statement with a causal ὅτι can be understood two ways: (a) “Otherwise I would have told you” is a parenthetical statement, and the ὅτι clause goes with the preceding “There are many dwelling places in my Father’s house.” This would be fairly awkward syntactically, however; it would be much more natural for the ὅτι clause to modify what directly preceded it. (b) “Otherwise I would have told you” is explained by Jesus’ statement that he is going to make ready a place. He makes a logical, necessary connection between his future departure and the reality of the dwelling places in his Father’s house. To sum up, all the possibilities for understanding the verse with the inclusion of ὅτι present some interpretive difficulties, but last option given seems best: “Otherwise, I would have told you, because I am going to make ready a place.” Of all the options it provides the best logical flow of thought in the passage without making any apparent contradictions in the context.
[14:2] 35 tn Or “If not, would I have told you that I am going to prepare a place for you?” What is the meaning of the last clause with or without the ὅτι? One of the questions that must be answered here is whether or not τόπος (topos) is to be equated with μονή (monh). In Rev 12:8 τόπος is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house (see the note on this phrase in v. 2).
[17:14] 36 tn Or “your message.”
[17:14] 37 tn Grk “because they are not of the world.”
[17:14] 38 tn Grk “just as I am not of the world.”
[17:20] 39 tn Or “I do not pray.”
[17:20] 40 tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).
[17:20] 41 tn Grk “their word.”
[19:28] 42 tn Or “that already.”
[19:28] 43 tn Or “finished,” “accomplished”; Grk “fulfilled.”
[19:28] 44 sn A reference to Ps 69:21 or Ps 22:15.
[19:28] 45 sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
[21:6] 46 tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[21:6] 47 tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.
