Yohanes 6:29
Konteks6:29 Jesus replied, 1 “This is the deed 2 God requires 3 – to believe in the one whom he 4 sent.”
Yohanes 8:35
Konteks8:35 The slave does not remain in the family 5 forever, but the son remains forever. 6
Yohanes 11:1
Konteks11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 7
Yohanes 18:40
Konteks18:40 Then they shouted back, 8 “Not this man, 9 but Barabbas!” 10 (Now Barabbas was a revolutionary. 11 ) 12
[6:29] 1 tn Grk “answered and said to them.”
[6:29] 3 tn Grk “This is the work of God.”
[6:29] 4 tn Grk “that one” (i.e., God).
[8:35] 5 tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).
[8:35] 6 sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).
[11:1] 7 tn Grk “from Bethany, the village of Mary and her sister Martha.”
[18:40] 8 tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.
[18:40] 10 sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.
[18:40] 11 tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lhsth") in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.