Passage Resources Hebrew/Greek Your Content
Previous Next
Add parallel Print Page Options

John 3
New English Translation

Conversation with Nicodemus

3 Now a certain man, a Pharisee[a] named Nicodemus, who was a member of the Jewish ruling council,[b] 2 came to Jesus[c] at night[d] and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs[e] that you do unless God is with him.” 3 Jesus replied,[f] “I tell you the solemn truth,[g] unless a person is born from above,[h] he cannot see the kingdom of God.”[i] 4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?”[j]

5 Jesus answered, “I tell you the solemn truth,[k] unless a person is born of water and spirit,[l] he cannot enter the kingdom of God. 6 What is born of the flesh is flesh,[m] and what is born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must all[n] be born from above.’[o] 8 The wind[p] blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.”[q]

9 Nicodemus replied,[r] “How can these things be?”[s] 10 Jesus answered,[t] “Are you the teacher of Israel and yet you don’t understand these things?[u] 11 I tell you the solemn truth,[v] we speak about what we know and testify about what we have seen, but[w] you people[x] do not accept our testimony.[y] 12 If I have told you people[z] about earthly things and you don’t believe, how will you believe if I tell you about heavenly things?[aa] 13 No one[ab] has ascended[ac] into heaven except the one who descended from heaven—the Son of Man.[ad] 14 Just as[ae] Moses lifted up the serpent[af] in the wilderness,[ag] so must the Son of Man be lifted up,[ah] 15 so that everyone who believes in him may have eternal life.”[ai]

16 For this is the way[aj] God loved the world: He gave his one and only[ak] Son, so that everyone who believes in him will not perish[al] but have eternal life.[am] 17 For God did not send his Son into the world to condemn the world,[an] but that the world should be saved through him. 18 The one who believes in him is not condemned.[ao] The one who does not believe has been condemned[ap] already, because he has not believed in the name of the one and only[aq] Son of God. 19 Now this is the basis for judging:[ar] that the light has come into the world and people[as] loved the darkness rather than the light, because their deeds were evil. 20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.[at]

Further Testimony About Jesus by John the Baptist

22 After this,[au] Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 23 John[av] was also baptizing at Aenon near Salim,[aw] because water was plentiful there, and people were coming[ax] to him[ay] and being baptized. 24 (For John had not yet been thrown into prison.)[az]

25 Now a dispute came about between some of John’s disciples and a certain Jew[ba] concerning ceremonial washing.[bb] 26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River,[bc] about whom you testified—see, he is baptizing, and everyone is flocking to him!”

27 John replied,[bd] “No one can receive anything unless it has been given to him from heaven. 28 You yourselves can testify that I said, ‘I am not the Christ,’[be] but rather, ‘I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly[bf] when he hears the bridegroom’s voice. This then is my joy, and it is complete.[bg] 30 He must become more important while I become less important.”[bh]

31 The one who comes from above is superior to all.[bi] The one who is from the earth belongs to the earth and speaks about earthly things.[bj] The one who comes from heaven[bk] is superior to all.[bl] 32 He testifies about what he has seen and heard, but no one accepts his testimony. 33 The one who has accepted his testimony has confirmed clearly that God is truthful.[bm] 34 For the one whom God has sent[bn] speaks the words of God, for he does not give the Spirit sparingly.[bo] 35 The Father loves the Son and has placed all things under his authority.[bp] 36 The one who believes in the Son has eternal life. The one who rejects[bq] the Son will not see life, but God’s wrath[br] remains[bs] on him.

Footnotes

  1. John 3:1 sn See the note on Pharisees in 1:24.
  2. John 3:1 tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).
  3. John 3:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  4. John 3:2 tn Or “during the night.”sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif—compare John 9:4; 11:10; 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.
  5. John 3:2 sn The reference to signs (σημεῖα, sēmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.
  6. John 3:3 tn Grk “answered and said to him.”
  7. John 3:3 tn Grk “Truly, truly, I say to you.”
  8. John 3:3 tn The word ἄνωθεν (anōthen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.sn Or born again. The Greek word ἄνωθεν (anōthen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).
  9. John 3:3 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. But what does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.
  10. John 3:4 tn The grammatical structure of the question in Greek presupposes a negative reply.
  11. John 3:5 tn Grk “Truly, truly, I say to you.”
  12. John 3:5 tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”). sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.
  13. John 3:6 sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature—a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.
  14. John 3:7 tn “All” has been supplied to indicate the plural pronoun in the Greek text.
  15. John 3:7 tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.
  16. John 3:8 tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”
  17. John 3:8 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.
  18. John 3:9 tn Grk “Nicodemus answered and said to him.”
  19. John 3:9 sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.
  20. John 3:10 tn Grk “Jesus answered and said to him.”
  21. John 3:10 sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.
  22. John 3:11 tn Grk “Truly, truly, I say to you.”
  23. John 3:11 tn Here καί (kai) has been translated as “but” to show the contrast present in the context.
  24. John 3:11 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).
  25. John 3:11 sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).
  26. John 3:12 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).
  27. John 3:12 sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others—this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things—which included the necessity of a regenerating work from above, by the Holy Spirit.
  28. John 3:13 tn Grk “And no one.”
  29. John 3:13 sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebēken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51), but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.
  30. John 3:13 tc Most witnesses, including a few very significant ones (A[*] Θ Ψ 050 ƒ1,13 M latt syc,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, ho ōn en tō ouranō). A few others have variations on this phrase, such as “who was in heaven” (e syc), or “the one who is from heaven” (0141 sys). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (P66,75 א B L T Ws 083 086 33 1241 co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ouranos, “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such mss should be preferred. And internally, it could be argued that ὁ ὤν is the most concise way to speak of the Son of Man in heaven at that time (without the participle the point would be more ambiguous). Further, the articular singular οὐρανός is already used twice in this verse, thus sufficiently prompting scribes to add the same in the longer reading. This combination of factors suggests that ὁ ὢν ἐν τῷ οὐρανῷ is not a genuine Johannism. Further intrinsic evidence against the longer reading relates to the evangelist’s purposes: If he intended v. 13 to be his own comments rather than Jesus’ statement, his switch back to Jesus’ words in v. 14 (for the lifting up of the Son of Man is still seen as in the future) seems inexplicable. The reading “who is in heaven” thus seems to be too hard. All things considered, as intriguing as the longer reading is, it seems almost surely to have been a marginal gloss added inadvertently to the text in the process of transmission. For an argument in favor of the longer reading, see David Alan Black, “The Text of John 3:13, ” GTJ 6 (1985): 49-66.sn See the note on the title Son of Man in 1:51.
  31. John 3:14 tn Grk “And just as.”
  32. John 3:14 sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
  33. John 3:14 sn An allusion to Num 21:5-9.
  34. John 3:14 sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.
  35. John 3:15 tn This is the first use of the term ζωὴν αἰώνιον (zōēn aiōnion) in the Gospel, although ζωή (zōē) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiōnios).sn Some interpreters extend the quotation of Jesus’ words through v. 21.
  36. John 3:16 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (houtōs) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16, ” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (hōste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God’s love, addressing its mode, intensity, and extent.
  37. John 3:16 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12; 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna theou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 18; 3:16, 18).
  38. John 3:16 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
  39. John 3:16 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
  40. John 3:17 sn That is, “to judge the world to be guilty and liable to punishment.”
  41. John 3:18 tn Grk “judged.”
  42. John 3:18 tn Grk “judged.”
  43. John 3:18 tn See the note on the term “one and only” in 3:16.
  44. John 3:19 tn Or “this is the reason for God judging,” or “this is how judgment works.”
  45. John 3:19 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
  46. John 3:21 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. As Brown observes, “If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). Thus, there is nodeterminism in John as there seems to be in some of the passages of the Qumranscrolls” (John [AB], 1:148). Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
  47. John 3:22 tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.
  48. John 3:23 sn John refers to John the Baptist.
  49. John 3:23 tn The precise locations of Αἰνών (Ainōn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.
  50. John 3:23 tn Or “people were continually coming.”
  51. John 3:23 tn The words “to him” are not in the Greek text, but are implied.
  52. John 3:24 sn This is a parenthetical note by the author.
  53. John 3:25 tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiōn)? There is good external support for the plural ᾿Ιουδαίων (P66 א* Θ ƒ1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger (P75 א2 A B L Ψ 33 1241 the majority of Byzantine minuscules and others).tn Or “a certain Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” If the emphasis is simply on the individual’s origin, “Judean” would be preferable since it designates a nationality or place of origin. However, the mention of ceremonial washing in the context suggests the dispute was religious in nature, so “Jew” has been retained in the translation here.
  54. John 3:25 tn Or “ceremonial cleansing,” or “purification.”sn What was the controversy concerning ceremonial washing? It is not clear. Some have suggested that it was over the relative merits of the baptism of Jesus and John. But what about the ceremonial nature of the washing? There are so many unanswered questions here that even R. E. Brown (who does not usually resort to dislocations in the text as a solution to difficulties) proposes that this dialogue originally took place immediately after 1:19-34 and before the wedding at Cana. (Why else the puzzled hostility of the disciples over the crowds coming to Jesus?) Also, the synoptics imply John was imprisoned before Jesus began his Galilean ministry. At any rate, there is no reason to rearrange the material here—it occurs in this place for a very good reason. As far as the author is concerned, it serves as a further continuation of the point made to Nicodemus, that is, the necessity of being born “from above” (3:3). Note that John the Baptist describes Jesus as “the one who comes from heaven” in 3:31 (ἄνωθεν [anōthen], the same word as in 3:3). There is another lexical tie to preceding material: The subject of the dispute, ceremonial washing (3:25), calls to mind the six stone jars of water changed to wine at the wedding feast in 2:6, put there for “Jewish ceremonial washing.” This section ultimately culminates and concludes ideas begun in chap. 2 and continued in chap. 3. Although the author does not supply details, one scenario would be this: The disciples of John, perplexed after this disagreement with an individual Jew (or with the Jewish authorities), came to John and asked about the fact that Jesus was baptizing and more and more were coming to him. John had been preaching a baptism of repentance for forgiveness of sin (see Mark 1:4, Luke 3:3). Possibly what the Jew(s) reported to John’s disciples was that Jesus was now setting aside the Jewish purification rituals as unnecessary. To John’s disciples this might also be interpreted as: (a) a falling away from Judaism, and (b) a break with John’s own teaching. That Jesus could have said this is very evident from many incidents in his ministry in all the gospels. The thrust would be that outward cleansing (that is, observance of purification rituals) was not what made a person clean. A new heart within (that is, being born from above) is what makes a person clean. So John’s disciples came to him troubled about an apparent contradiction in doctrine though the explicit problem they mentioned is that Jesus was baptizing and multitudes were coming to him. (Whether Jesus was or was not baptizing really wasn’t the issue though, and John the Baptist knew that because he didn’t mention it in his reply. In 4:2 the author says that Jesus was not baptizing, but his disciples. That reference would seem to cover this incident as well, and so the disciples of John are just reporting what they have heard, or thought they heard.) The real point at issue is the authority of Jesus to “overturn” the system of ritual purification within Judaism. John replied to this question of the authority of Jesus in 3:27-36. In 3:27-30 he reassured his disciples, reminding them that if more people were coming to Jesus, it did not threaten him at all, because “heaven” had ordained it to be so (v. 27). (After all, some of these very disciples of John had presumably heard him tell the Jewish delegation that he was not the Messiah but was sent before him, mentioned in John 1.) Then John compared himself to the friend of the bridegroom who stands by and yet participates in the bridegroom’s joy (v. 29). John was completely content in his own position as forerunner and preparer of the way.
  55. John 3:26 tn “River” is not in the Greek text but is supplied for clarity.
  56. John 3:27 tn Grk “answered and said.”
  57. John 3:28 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  58. John 3:29 tn Grk “rejoices with joy” (an idiom).
  59. John 3:29 tn Grk “Therefore this my joy is fulfilled.”
  60. John 3:30 sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.
  61. John 3:31 tn Or “is above all.”
  62. John 3:31 tn Grk “speaks from the earth.”
  63. John 3:31 sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.
  64. John 3:31 tc P75 א* D ƒ1 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanō pantōn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (P36vid,66 א2 A B L Ws Θ Ψ 083 086 ƒ13 33 M lat sys,p,h bo). On balance, the longer reading should probably be considered authentic.tn Or “is above all.”
  65. John 3:33 tn Or “is true.”
  66. John 3:34 tn That is, Christ.
  67. John 3:34 tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.
  68. John 3:35 tn Grk “has given all things into his hand” (an idiom).
  69. John 3:36 tn Or “refuses to believe,” or “disobeys.”
  70. John 3:36 tn Or “anger because of evil,” or “punishment.”
  71. John 3:36 tn Or “resides.”
Next
John 2
John 4
Next
Previous Next

John 1-10
New English Translation

The Prologue to the Gospel

1 In the beginning[a] was the Word, and the Word was with God,[b] and the Word was fully God.[c] 2 The Word[d] was with God in the beginning. 3 All things were created[e] by him, and apart from him not one thing was created[f] that has been created.[g] 4 In him was life,[h] and the life was the light of mankind.[i] 5 And the light shines on[j] in the darkness,[k] but[l] the darkness has not mastered it.[m]

6 A man came, sent from God, whose name was John.[n] 7 He came as a witness[o] to testify[p] about the light, so that everyone[q] might believe through him. 8 He himself was not the light, but he came to testify[r] about the light. 9 The true light, who gives light to everyone,[s] was coming into the world.[t] 10 He was in the world, and the world was created[u] by him, but[v] the world did not recognize[w] him. 11 He came to what was his own,[x] but[y] his own people[z] did not receive him.[aa] 12 But to all who have received him—those who believe in his name[ab]—he has given the right to become God’s children 13 —children not born[ac] by human parents[ad] or by human desire[ae] or a husband’s[af] decision,[ag] but by God.

14 Now[ah] the Word became flesh[ai] and took up residence[aj] among us. We[ak] saw his glory—the glory of the one and only,[al] full of grace and truth, who came from the Father. 15 John[am] testified[an] about him and shouted out,[ao] “This one was the one about whom I said, ‘He who comes after me is greater than I am,[ap] because he existed before me.’” 16 For we have all received from his fullness one gracious gift after another.[aq] 17 For the law was given through Moses, but[ar] grace and truth came about through Jesus Christ. 18 No one has ever seen God. The only one,[as] himself God, who is in closest fellowship with[at] the Father, has made God[au] known.[av]

The Testimony of John the Baptist

19 Now[aw] this was[ax] John’s[ay] testimony[az] when the Jewish leaders[ba] sent[bb] priests and Levites from Jerusalem to ask him, “Who are you?”[bc] 20 He confessed—he did not deny but confessed—“I am not the Christ!”[bd] 21 So they asked him, “Then who are you?[be] Are you Elijah?” He said, “I am not!”[bf] “Are you the Prophet?”[bg] He answered, “No!” 22 Then they said to him, “Who are you? Tell us[bh] so that we can give an answer to those who sent us. What do you say about yourself?”

23 John[bi] said, “I am the voice of one shouting in the wilderness, ‘Make straight[bj] the way for the Lord,’[bk] as the prophet Isaiah said.” 24 (Now they had been sent from the Pharisees.[bl])[bm] 25 So they asked John,[bn] “Why then are you baptizing if you are not the Christ,[bo] nor Elijah, nor the Prophet?”

26 John answered them,[bp] “I baptize with water. Among you stands one whom you do not recognize,[bq] 27 who is coming after me. I am not worthy[br] to untie the strap[bs] of his sandal!” 28 These things happened in Bethany[bt] across the Jordan River[bu] where John was baptizing.

29 On the next day John[bv] saw Jesus coming toward him and said, “Look, the Lamb of God[bw] who takes away the sin of the world! 30 This is the one about whom I said, ‘After me comes a man who is greater than I am,[bx] because he existed before me.’ 31 I did not recognize[by] him, but I came baptizing with water so that he could be revealed to Israel.”[bz]

32 Then[ca] John testified,[cb] “I saw the Spirit descending like a dove[cc] from heaven,[cd] and it remained on him.[ce] 33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining—this is the one who baptizes with the Holy Spirit.’ 34 I have both seen and testified that this man is the Chosen One of God.”[cf]

35 Again the next day John[cg] was standing there[ch] with two of his disciples. 36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!”[ci] 37 When John’s[cj] two disciples heard him say this,[ck] they followed Jesus.[cl] 38 Jesus turned around and saw them following and said to them, “What do you want?”[cm] So they said to him, “Rabbi” (which is translated Teacher),[cn] “where are you staying?” 39 Jesus[co] answered,[cp] “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon.[cq]

Andrew’s Declaration

40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said[cr] and followed Jesus.[cs] 41 He first[ct] found his own brother Simon and told him, “We have found the Messiah!”[cu] (which is translated Christ).[cv] 42 Andrew brought Simon[cw] to Jesus. Jesus looked at him and said, “You are Simon, the son of John.[cx] You will be called Cephas” (which is translated Peter).[cy]

The Calling of More Disciples

43 On the next day Jesus[cz] wanted to set out for Galilee.[da] He[db] found Philip and said[dc] to him, “Follow me.” 44 (Now Philip was from Bethsaida,[dd] the town of[de] Andrew and Peter.) 45 Philip found Nathanael[df] and told him, “We have found the one Moses wrote about in the law, and the prophets also[dg] wrote about—Jesus of Nazareth, the son of Joseph.” 46 Nathanael[dh] replied,[di] “Can anything good come out of Nazareth?”[dj] Philip replied,[dk] “Come and see.”

47 Jesus saw Nathanael coming toward him and exclaimed,[dl] “Look, a true Israelite in whom there is no deceit!”[dm] 48 Nathanael asked him, “How do you know me?” Jesus replied,[dn] “Before Philip called you, when you were under the fig tree,[do] I saw you.” 49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king[dp] of Israel!”[dq] 50 Jesus said to him,[dr] “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.”[ds] 51 He continued,[dt] “I tell all of you the solemn truth[du]—you will see heaven opened and the angels of God ascending and descending on the Son of Man.”[dv]

Turning Water into Wine

2 Now on the third day there was a wedding at Cana in Galilee.[dw] Jesus’ mother[dx] was there, 2 and Jesus and his disciples were also invited to the wedding.[dy] 3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.”[dz] 4 Jesus replied,[ea] “Woman,[eb] why are you saying this to me?[ec] My time[ed] has not yet come.” 5 His mother told the servants, “Whatever he tells you, do it.”[ee]

6 Now there were six stone water jars there for Jewish ceremonial washing,[ef] each holding twenty or thirty gallons.[eg] 7 Jesus told the servants,[eh] “Fill the water jars with water.” So they filled them up to the very top. 8 Then he told them, “Now draw some out and take it to the head steward,”[ei] and they did. 9 When[ej] the head steward tasted the water that had been turned to wine, not knowing where it came from[ek] (though the servants who had drawn the water knew), he[el] called the bridegroom 10 and said to him, “Everyone[em] serves the good wine first, and then the cheaper[en] wine when the guests[eo] are drunk. You have kept the good wine until now!” 11 Jesus did this as the first of his miraculous signs,[ep] in Cana of Galilee. In this way he revealed[eq] his glory, and his disciples believed in him.[er]

Cleansing the Temple

12 After this he went down to Capernaum[es] with his mother and brothers[et] and his disciples, and they stayed there a few days. 13 Now the Jewish feast of Passover[eu] was near, so Jesus went up to Jerusalem.

14 [ev] He found in the temple courts[ew] those who were selling oxen and sheep and doves, and the money changers sitting at tables.[ex] 15 So he made a whip of cords[ey] and drove them all out of the temple courts,[ez] with the sheep and the oxen. He scattered the coins of the money changers[fa] and overturned their tables. 16 To those who sold the doves he said, “Take these things away from here! Do not make[fb] my Father’s house a marketplace!”[fc] 17 His disciples remembered that it was written, “Zeal[fd] for your house will devour me.”[fe]

18 So then the Jewish leaders[ff] responded,[fg] “What sign can you show us, since you are doing these things?”[fh] 19 Jesus replied,[fi] “Destroy[fj] this temple and in three days I will raise it up again.” 20 Then the Jewish leaders[fk] said to him, “This temple has been under construction[fl] for forty-six years,[fm] and are you going to raise it up in three days?” 21 But Jesus[fn] was speaking about the temple of his body.[fo] 22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture[fp] and the saying[fq] that Jesus had spoken.

Jesus at the Passover Feast

23 Now while Jesus[fr] was in Jerusalem at the Feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing.[fs] 24 But Jesus would not entrust himself to them, because he knew all people.[ft] 25 He did not need anyone to testify about man,[fu] for he knew what was in man.[fv]

Conversation with Nicodemus

3 Now a certain man, a Pharisee[fw] named Nicodemus, who was a member of the Jewish ruling council,[fx] 2 came to Jesus[fy] at night[fz] and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs[ga] that you do unless God is with him.” 3 Jesus replied,[gb] “I tell you the solemn truth,[gc] unless a person is born from above,[gd] he cannot see the kingdom of God.”[ge] 4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?”[gf]

5 Jesus answered, “I tell you the solemn truth,[gg] unless a person is born of water and spirit,[gh] he cannot enter the kingdom of God. 6 What is born of the flesh is flesh,[gi] and what is born of the Spirit is spirit. 7 Do not be amazed that I said to you, ‘You must all[gj] be born from above.’[gk] 8 The wind[gl] blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.”[gm]

9 Nicodemus replied,[gn] “How can these things be?”[go] 10 Jesus answered,[gp] “Are you the teacher of Israel and yet you don’t understand these things?[gq] 11 I tell you the solemn truth,[gr] we speak about what we know and testify about what we have seen, but[gs] you people[gt] do not accept our testimony.[gu] 12 If I have told you people[gv] about earthly things and you don’t believe, how will you believe if I tell you about heavenly things?[gw] 13 No one[gx] has ascended[gy] into heaven except the one who descended from heaven—the Son of Man.[gz] 14 Just as[ha] Moses lifted up the serpent[hb] in the wilderness,[hc] so must the Son of Man be lifted up,[hd] 15 so that everyone who believes in him may have eternal life.”[he]

16 For this is the way[hf] God loved the world: He gave his one and only[hg] Son, so that everyone who believes in him will not perish[hh] but have eternal life.[hi] 17 For God did not send his Son into the world to condemn the world,[hj] but that the world should be saved through him. 18 The one who believes in him is not condemned.[hk] The one who does not believe has been condemned[hl] already, because he has not believed in the name of the one and only[hm] Son of God. 19 Now this is the basis for judging:[hn] that the light has come into the world and people[ho] loved the darkness rather than the light, because their deeds were evil. 20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God.[hp]

Further Testimony About Jesus by John the Baptist

22 After this,[hq] Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 23 John[hr] was also baptizing at Aenon near Salim,[hs] because water was plentiful there, and people were coming[ht] to him[hu] and being baptized. 24 (For John had not yet been thrown into prison.)[hv]

25 Now a dispute came about between some of John’s disciples and a certain Jew[hw] concerning ceremonial washing.[hx] 26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River,[hy] about whom you testified—see, he is baptizing, and everyone is flocking to him!”

27 John replied,[hz] “No one can receive anything unless it has been given to him from heaven. 28 You yourselves can testify that I said, ‘I am not the Christ,’[ia] but rather, ‘I have been sent before him.’ 29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly[ib] when he hears the bridegroom’s voice. This then is my joy, and it is complete.[ic] 30 He must become more important while I become less important.”[id]

31 The one who comes from above is superior to all.[ie] The one who is from the earth belongs to the earth and speaks about earthly things.[if] The one who comes from heaven[ig] is superior to all.[ih] 32 He testifies about what he has seen and heard, but no one accepts his testimony. 33 The one who has accepted his testimony has confirmed clearly that God is truthful.[ii] 34 For the one whom God has sent[ij] speaks the words of God, for he does not give the Spirit sparingly.[ik] 35 The Father loves the Son and has placed all things under his authority.[il] 36 The one who believes in the Son has eternal life. The one who rejects[im] the Son will not see life, but God’s wrath[in] remains[io] on him.

Departure From Judea

4 Now when Jesus[ip] knew that the Pharisees[iq] had heard that he[ir] was winning[is] and baptizing more disciples than John 2 (although Jesus himself was not baptizing, but his disciples were),[it] 3 he left Judea and set out once more for Galilee.[iu]

Conversation With a Samaritan Woman

4 But he had[iv] to pass through Samaria.[iw] 5 Now he came to a Samaritan town[ix] called Sychar,[iy] near the plot of land that Jacob had given to his son Joseph.[iz] 6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside[ja] the well. It was about noon.[jb]

7 A Samaritan woman[jc] came to draw water. Jesus said to her, “Give me some water[jd] to drink.” 8 (For his disciples had gone off into the town to buy supplies.[je])[jf] 9 So the Samaritan woman said to him, “How can you—a Jew[jg]—ask me, a Samaritan woman, for water[jh] to drink?” (For Jews use nothing in common[ji] with Samaritans.)[jj]

10 Jesus answered[jk] her, “If you had known[jl] the gift of God and who it is who said to you, ‘Give me some water[jm] to drink,’ you would have asked him, and he would have given you living water.”[jn] 11 “Sir,”[jo] the woman[jp] said to him, “you have no bucket and the well[jq] is deep; where then do you get this[jr] living water?[js] 12 Surely you’re not greater than our ancestor[jt] Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.”[ju]

13 Jesus replied,[jv] “Everyone who drinks some of this water will be thirsty[jw] again. 14 But whoever drinks some of the water that I will give him will never be thirsty again,[jx] but the water that I will give him will become in him a fountain[jy] of water springing up[jz] to eternal life.” 15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw[ka] water.”[kb] 16 He[kc] said to her, “Go call your husband and come back here.”[kd] 17 The woman replied,[ke] “I have no husband.” Jesus said to her, “Right you are when you said,[kf] ‘I have no husband,’[kg] 18 for you have had five husbands, and the man you are living with[kh] now is not your husband. This you said truthfully!”

19 The woman said to him, “Sir, I see[ki] that you are a prophet. 20 Our fathers worshiped on this mountain,[kj] and you people[kk] say that the place where people must worship is in Jerusalem.” 21 Jesus said to her, “Believe me, woman,[kl] a time[km] is coming when you will worship[kn] the Father neither on this mountain nor in Jerusalem. 22 You people[ko] worship what you do not know. We worship what we know, because salvation is from the Jews.[kp] 23 But a time[kq] is coming—and now is here[kr]—when the true worshipers will worship the Father in spirit and truth, for the Father seeks[ks] such people to be[kt] his worshipers.[ku] 24 God is spirit,[kv] and the people who worship him must worship in spirit and truth.” 25 The woman said to him, “I know that Messiah is coming” (the one called Christ);[kw] “whenever he[kx] comes, he will tell[ky] us everything.”[kz] 26 Jesus said to her, “I, the one speaking to you, am he.”

The Disciples Return

27 Now at that very moment his disciples came back.[la] They were shocked[lb] because he was speaking[lc] with a woman. However, no one said, “What do you want?”[ld] or “Why are you speaking with her?” 28 Then the woman left her water jar, went off into the town and said to the people,[le] 29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah,[lf] can he?”[lg] 30 So[lh] they left the town and began coming[li] to him.

Workers for the Harvest

31 Meanwhile the disciples were urging him,[lj] “Rabbi, eat something.”[lk] 32 But he said to them, “I have food to eat that you know nothing about.” 33 So the disciples began to say[ll] to one another, “No one brought him anything[lm] to eat, did they?”[ln] 34 Jesus said to them, “My food is to do the will of the one who sent me[lo] and to complete[lp] his work.[lq] 35 Don’t you say,[lr] ‘There are four more months and then comes the harvest?’ I tell you, look up[ls] and see that the fields are already white[lt] for harvest! 36 The one who reaps receives pay[lu] and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. 37 For in this instance the saying is true,[lv] ‘One sows and another reaps.’ 38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

The Samaritans Respond

39 Now many Samaritans from that town believed in him because of the report of the woman who testified,[lw] “He told me everything I ever did.” 40 So when the Samaritans came to him, they began asking[lx] him to stay with them.[ly] He stayed there two days, 41 and because of his word many more[lz] believed. 42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one[ma] really is the Savior of the world.”[mb]

Onward to Galilee

43 After the two days he departed from there to Galilee. 44 (For Jesus himself had testified that a prophet has no honor in his own country.)[mc] 45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem[md] at the feast[me] (for they themselves had gone to the feast).[mf]

Healing the Royal Official’s Son

46 Now he came again to Cana in Galilee where he had made the water wine.[mg] In[mh] Capernaum[mi] there was a certain royal official[mj] whose son was sick. 47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him[mk] to come down and heal his son, who was about to die. 48 So Jesus said to him, “Unless you people[ml] see signs and wonders you will never believe!”[mm] 49 “Sir,” the official said to him, “come down before my child dies.” 50 Jesus told him, “Go home;[mn] your son will live.” The man believed the word that Jesus spoke to him, and set off for home.[mo]

51 While he was on his way down,[mp] his slaves[mq] met him and told him that his son was going to live. 52 So he asked them the time[mr] when his condition began to improve,[ms] and[mt] they told him, “Yesterday at one o’clock in the afternoon[mu] the fever left him.” 53 Then the father realized that it was the very time[mv] Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. 54 Jesus did this as his second miraculous sign[mw] when he returned from Judea to Galilee.

Healing a Paralytic at the Pool of Bethesda

5 After this[mx] there was a Jewish feast,[my] and Jesus went up to Jerusalem. 2 Now there is[mz] in Jerusalem by the Sheep Gate[na] a pool called Bethzatha[nb] in Aramaic,[nc] which has five covered walkways.[nd] 3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways.[ne] 5 Now a man was there who had been disabled for thirty-eight years.[nf] 6 When Jesus saw him lying there and when he realized[ng] that the man[nh] had been disabled a long time already, he said to him, “Do you want to become well?” 7 The sick man answered him, “Sir,[ni] I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water,[nj] someone else[nk] goes down there[nl] before me.” 8 Jesus said to him, “Stand up! Pick up your mat[nm] and walk.” 9 Immediately the man was healed,[nn] and he picked up his mat[no] and started walking. (Now that day was a Sabbath.)[np]

10 So the Jewish leaders[nq] said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.”[nr] 11 But he answered them, “The man who made me well said to me, ‘Pick up your mat[ns] and walk.’” 12 They asked him, “Who is the man who said to you, ‘Pick up your mat[nt] and walk’?”[nu] 13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more,[nv] lest anything worse happen to you.” 15 The man went away and informed the Jewish leaders[nw] that Jesus was the one who had made him well.

Responding to Jewish Leaders

16 Now because Jesus was doing these things[nx] on the Sabbath, the Jewish leaders[ny] began persecuting[nz] him. 17 So he[oa] told[ob] them, “My Father is working until now, and I too am working.”[oc] 18 For this reason the Jewish leaders[od] were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

19 So Jesus answered them,[oe] “I tell you the solemn truth,[of] the Son can do nothing on his own initiative,[og] but only what he sees the Father doing. For whatever the Father[oh] does, the Son does likewise.[oi] 20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 21 For just as the Father raises the dead and gives them life,[oj] so also the Son gives life to whomever he wishes.[ok] 22 Furthermore, the Father does not judge[ol] anyone, but has assigned[om] all judgment to the Son, 23 so that all people[on] will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

24 “I tell you the solemn truth,[oo] the one who hears[op] my message[oq] and believes the one who sent me has eternal life and will not be condemned,[or] but has crossed over from death to life. 25 I tell you the solemn truth,[os] a time[ot] is coming—and is now here—when the dead will hear the voice of the Son of God, and those who hear will live. 26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 27 and he has granted the Son[ou] authority to execute judgment,[ov] because he is the Son of Man.

28 “Do not be amazed at this, because a time[ow] is coming when all who are in the tombs will hear his voice 29 and will come out—the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation.[ox] 30 I can do nothing on my own initiative.[oy] Just as I hear, I judge, and my judgment is just,[oz] because I do not seek my own will, but the will of the one who sent me.[pa]

More Testimony About Jesus

31 “If I testify about myself, my testimony is not true. 32 There is another[pb] who testifies about me, and I know the testimony he testifies about me is true. 33 You have sent to John,[pc] and he has testified to the truth. 34 (I do not accept[pd] human testimony, but I say this so that you may be saved.) 35 He was a lamp that was burning and shining,[pe] and you wanted to rejoice greatly for a short time[pf] in his light.

36 “But I have a testimony greater than that from John. For the deeds[pg] that the Father has assigned me to complete—the deeds[ph] I am now doing—testify about me that the Father has sent me. 37 And the Father who sent me has himself testified about me. You people[pi] have never heard his voice nor seen his form at any time,[pj] 38 nor do you have his word residing in you, because you do not believe the one whom he sent. 39 You study the scriptures thoroughly[pk] because you think in them you possess eternal life,[pl] and it is these same scriptures[pm] that testify about me, 40 but you are not willing to come to me so that you may have life.

41 “I do not accept[pn] praise[po] from people,[pp] 42 but I know you, that you do not have the love of God[pq] within you. 43 I have come in my Father’s name, and you do not accept[pr] me. If someone else comes in his own name, you will accept[ps] him. 44 How can you believe, if you accept praise[pt] from one another and don’t seek the praise[pu] that comes from the only God?[pv]

45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope.[pw] 46 If[px] you believed Moses, you would believe me, because he wrote about me. 47 But if you do not believe what Moses[py] wrote, how will you believe my words?”

The Feeding of the Five Thousand

6 After this[pz] Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias).[qa] 2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick. 3 So Jesus went on up the mountainside[qb] and sat down there with his disciples. 4 (Now the Jewish Feast of the Passover[qc] was near.)[qd] 5 Then Jesus, when he looked up[qe] and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?” 6 (Now Jesus[qf] said this to test him, for he knew what he was going to do.)[qg] 7 Philip replied,[qh] “200 silver coins worth[qi] of bread would not be enough for them, for each one to get a little.” 8 One of Jesus’ disciples,[qj] Andrew, Simon Peter’s brother, said to him, 9 “Here is a boy who has five barley loaves and two fish, but what good[qk] are these for so many people?”

10 Jesus said, “Have[ql] the people sit down.” (Now there was a lot of grass in that place.)[qm] So the men[qn] sat down, about 5,000 in number. 11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish,[qo] as much as they wanted. 12 When they were all satisfied, Jesus[qp] said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.” 13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves[qq] left over by the people who had eaten.

14 Now when the people saw the miraculous sign that Jesus[qr] performed, they began to say to one another, “This is certainly the Prophet[qs] who is to come into the world.”[qt] 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.[qu]

Walking on Water

16 Now when evening came, his disciples went down to the lake,[qv] 17 got into a boat,[qw] and started to cross the lake[qx] to Capernaum.[qy] (It had already become dark, and Jesus had not yet come to them.)[qz] 18 By now a strong wind was blowing and the sea was getting rough. 19 Then, when they had rowed about three or four miles,[ra] they caught sight of Jesus walking on the lake,[rb] approaching the boat, and they were frightened. 20 But he said to them, “It is I. Do not be afraid.” 21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

22 The next day the crowd that remained on the other side of the lake[rc] realized that only one small boat[rd] had been there, and that Jesus had not boarded[re] it with his disciples, but that his disciples had gone away alone. 23 Other boats from Tiberias came to shore[rf] near the place where they had eaten the bread after the Lord had given thanks.[rg] 24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats[rh] and came to Capernaum[ri] looking for Jesus.

Jesus’ Discourse About the Bread of Life

25 When they found him on the other side of the lake,[rj] they said to him, “Rabbi, when did you get here?”[rk] 26 Jesus replied,[rl] “I tell you the solemn truth,[rm] you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted.[rn] 27 Do not work for the food that disappears,[ro] but for the food that remains to eternal life—the food[rp] which the Son of Man will give to you. For God the Father has put his seal of approval on him.”[rq]

28 So then they said to him, “What must we do to accomplish the deeds[rr] God requires?”[rs] 29 Jesus replied,[rt] “This is the deed[ru] God requires[rv]—to believe in the one whom he[rw] sent.” 30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do? 31 Our ancestors[rx] ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’”[ry]

32 Then Jesus told them, “I tell you the solemn truth,[rz] it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. 33 For the bread of God is the one who[sa] comes down from heaven and gives life to the world.” 34 So they said to him, “Sir,[sb] give us this bread all the time!”

35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty.[sc] 36 But I told you[sd] that you have seen me[se] and still do not believe. 37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away.[sf] 38 For I have come down from heaven not to do my own will but the will of the one who sent me. 39 Now this is the will of the one who sent me—that I should not lose one person of every one he has given me, but raise them all up[sg] at the last day. 40 For this is the will of my Father—for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up[sh] at the last day.”[si]

41 Then the Jews who were hostile to Jesus[sj] began complaining about him because he said, “I am the bread that came down from heaven,” 42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” 43 Jesus replied,[sk] “Do not complain about me to one another.[sl] 44 No one can come to me unless the Father who sent me draws him,[sm] and I will raise him up at the last day. 45 It is written in the prophets, ‘And they will all be taught by God.’[sn] Everyone who hears and learns from the Father[so] comes to me. 46 (Not that anyone has seen the Father except the one who is from God—he[sp] has seen the Father.)[sq] 47 I tell you the solemn truth,[sr] the one who believes[ss] has eternal life.[st] 48 I am the bread of life.[su] 49 Your ancestors[sv] ate the manna in the wilderness, and they died. 50 This[sw] is the bread that has come down from heaven, so that a person[sx] may eat from it and not die. 51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread[sy] that I will give for the life of the world is my flesh.”

52 Then the Jews who were hostile to Jesus[sz] began to argue with one another,[ta] “How can this man[tb] give us his flesh to eat?” 53 Jesus said to them, “I tell you the solemn truth,[tc] unless you eat the flesh of the Son of Man and drink his blood,[td] you have no life[te] in yourselves. 54 The one who eats[tf] my flesh and drinks my blood has eternal life, and I will raise him up on the last day.[tg] 55 For my flesh is true[th] food, and my blood is true[ti] drink. 56 The one who eats[tj] my flesh and drinks my blood resides in me, and I in him.[tk] 57 Just as the living Father sent me, and I live because of the Father, so the one who consumes[tl] me will live because of me. 58 This[tm] is the bread that came down from heaven; it is not like the bread your ancestors[tn] ate, but then later died.[to] The one who eats[tp] this bread will live forever.”

Many Followers Depart

59 Jesus[tq] said these things while he was teaching in the synagogue[tr] in Capernaum.[ts] 60 Then many of his disciples, when they heard these things,[tt] said, “This is a difficult[tu] saying![tv] Who can understand it?”[tw] 61 When Jesus was aware[tx] that his disciples were complaining[ty] about this, he said to them, “Does this cause you to be offended?[tz] 62 Then what if you see the Son of Man ascending where he was before?[ua] 63 The Spirit is the one who gives life; human nature is of no help![ub] The words that I have spoken to you are spirit and are life.[uc] 64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.)[ud] 65 So Jesus added,[ue] “Because of this I told you that no one can come to me unless the Father has allowed him to come.”[uf]

Peter’s Confession

66 After this many of his disciples quit following him[ug] and did not accompany him[uh] any longer. 67 So Jesus said to the twelve, “You don’t want to go away too, do you?”[ui] 68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 69 We[uj] have come to believe and to know[uk] that you are the Holy One of God!”[ul] 70 Jesus replied,[um] “Didn’t I choose you, the twelve, and yet one of you is the devil?”[un] 71 (Now he said this about Judas son of Simon Iscariot,[uo] for Judas,[up] one of the twelve, was going to betray him.)[uq]

The Feast of Shelters

7 After this[ur] Jesus traveled throughout Galilee.[us] He[ut] stayed out of Judea[uu] because the Jewish leaders[uv] wanted[uw] to kill him. 2 Now the Jewish Feast of Shelters[ux] was near.[uy] 3 So Jesus’ brothers[uz] advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing.[va] 4 For no one who seeks to make a reputation for himself[vb] does anything in secret.[vc] If you are doing these things, show yourself to the world.” 5 (For not even his own brothers believed in him.)[vd]

6 So Jesus replied,[ve] “My time[vf] has not yet arrived,[vg] but you are ready at any opportunity![vh] 7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 8 You go up[vi] to the feast yourselves. I am not going up to this feast[vj] because my time[vk] has not yet fully arrived.”[vl] 9 When he had said this, he remained in Galilee.

10 But when his brothers had gone up to the feast, then Jesus[vm] himself also went up, not openly but in secret. 11 So the Jewish leaders[vn] were looking for him at the feast, asking, “Where is he?”[vo] 12 There was[vp] a lot of grumbling[vq] about him among the crowds.[vr] Some were saying, “He is a good man,” but others, “He deceives the common people.”[vs] 13 However, no one spoke openly about him for fear of the Jewish leaders.[vt]

Teaching in the Temple

14 When the feast was half over, Jesus went up to the temple courts[vu] and began to teach.[vv] 15 Then the Jewish leaders[vw] were astonished[vx] and said, “How does this man know so much when he has never had formal instruction?”[vy] 16 So Jesus replied,[vz] “My teaching is not from me, but from the one who sent me.[wa] 17 If anyone wants to do God’s will,[wb] he will know about my teaching, whether it is from God or whether I speak from my own authority.[wc] 18 The person who speaks on his own authority[wd] desires[we] to receive honor[wf] for himself; the one who desires[wg] the honor[wh] of the one who sent him is a man of integrity,[wi] and there is no unrighteousness in him. 19 Hasn’t Moses given you the law? Yet not one of you keeps[wj] the law! Why do you want[wk] to kill me?”

20 The crowd[wl] answered, “You’re possessed by a demon![wm] Who is trying to kill you?”[wn] 21 Jesus replied,[wo] “I performed one miracle[wp] and you are all amazed.[wq] 22 However, because Moses gave you the practice of circumcision[wr] (not that it came from Moses, but from the forefathers), you circumcise a male child[ws] on the Sabbath. 23 But if a male child[wt] is circumcised[wu] on the Sabbath so that the law of Moses is not broken,[wv] why are you angry with me because I made a man completely well[ww] on the Sabbath? 24 Do not judge according to external appearance,[wx] but judge with proper[wy] judgment.”

Questions About Jesus’ Identity

25 Then some of the residents of Jerusalem began to say, “Isn’t this the man[wz] they are trying[xa] to kill? 26 Yet here he is, speaking publicly,[xb] and they are saying nothing to him.[xc] Do the ruling authorities[xd] really know that this man[xe] is the Christ?[xf] 27 But we know where this man[xg] comes from.[xh] Whenever the Christ[xi] comes, no one will know where he comes from.”[xj]

28 Then Jesus, while teaching in the temple courts,[xk] cried out,[xl] “You both know me and know where I come from![xm] And I have not come on my own initiative,[xn] but the one who sent me[xo] is true. You do not know him,[xp] 29 but[xq] I know him, because I have come from him[xr] and he[xs] sent me.”

30 So then they tried to seize Jesus,[xt] but no one laid a hand on him, because his time[xu] had not yet come. 31 Yet many of the crowd[xv] believed in him and said, “Whenever the Christ[xw] comes, he won’t perform more miraculous signs than this man did, will he?”[xx]

32 The Pharisees[xy] heard the crowd[xz] murmuring these things about Jesus,[ya] so the chief priests and the Pharisees sent officers[yb] to arrest him.[yc] 33 Then Jesus said, “I will be with you for only a little while longer,[yd] and then[ye] I am going to the one who sent me. 34 You will look for me[yf] but will not find me, and where I am you cannot come.”

35 Then the Jewish leaders[yg] said to one another, “Where is he[yh] going to go that we cannot find him?[yi] He is not going to go to the Jewish people dispersed[yj] among the Greeks and teach the Greeks, is he?[yk] 36 What did he mean by saying,[yl] ‘You will look for me[ym] but will not find me, and where I am you cannot come’?”

Teaching About the Spirit

37 On the last day of the feast, the greatest day,[yn] Jesus stood up and shouted out,[yo] “If anyone is thirsty, let him come to me, and 38 let the one who believes in me drink.[yp] Just as the scripture says, ‘From within him[yq] will flow rivers of living water.’”[yr] 39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given,[ys] because Jesus was not yet glorified.)[yt]

Differing Opinions About Jesus

40 When they heard these words, some of the crowd[yu] began to say, “This really[yv] is the Prophet!”[yw] 41 Others said, “This is the Christ!”[yx] But still others said, “No,[yy] for the Christ doesn’t come from Galilee, does he?[yz] 42 Don’t the scriptures say that the Christ is a descendant[za] of David[zb] and comes from Bethlehem,[zc] the village where David lived?”[zd] 43 So there was a division in the crowd[ze] because of Jesus.[zf] 44 Some of them were wanting to seize him, but no one laid a hand on him.[zg]

Lack of Belief

45 Then the officers[zh] returned[zi] to the chief priests and Pharisees,[zj] who said to them, “Why didn’t you bring him back with you?”[zk] 46 The officers replied, “No one ever spoke like this man!” 47 Then the Pharisees answered,[zl] “You haven’t been deceived too, have you?[zm] 48 None of the members of the ruling council[zn] or the Pharisees have believed in him, have they?[zo] 49 But this rabble[zp] who do not know the law are accursed!”

50 Nicodemus, who had gone to Jesus[zq] before and who was one of the rulers,[zr] said,[zs] 51 “Our law doesn’t condemn[zt] a man unless it first hears from him and learns[zu] what he is doing, does it?”[zv] 52 They replied,[zw] “You aren’t from Galilee too, are you?[zx] Investigate carefully and you will see that no prophet[zy] comes from Galilee!”

A Woman Caught in Adultery[zz]

53 [[ And each one departed to his own house. 8 1 But Jesus went to the Mount of Olives.[aaa] 2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach[aab] them. 3 The experts in the law[aac] and the Pharisees[aad] brought a woman who had been caught committing adultery. They made her stand in front of them 4 and said to Jesus,[aae] “Teacher, this woman was caught in the very act of adultery. 5 In the law Moses commanded us to stone to death[aaf] such women.[aag] What then do you say?” 6 (Now they were asking this in an attempt to trap him, so that they could bring charges against[aah] him.)[aai] Jesus bent down and wrote on the ground with his finger.[aaj] 7 When they persisted in asking him, he stood up straight[aak] and replied,[aal] “Whoever among you is guiltless[aam] may be the first to throw a stone at her.” 8 Then[aan] he bent over again and wrote on the ground.

9 Now when they heard this, they began to drift away one at a time, starting with the older ones,[aao] until Jesus was left alone with the woman standing before him. 10 Jesus stood up straight[aap] and said to her, “Woman,[aaq] where are they? Did no one condemn you?” 11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]][aar]

Jesus as the Light of the World

12 Then Jesus spoke out again,[aas] “I am the light of the world![aat] The one who follows me will never[aau] walk in darkness, but will have the light of life.” 13 So the Pharisees[aav] objected,[aaw] “You testify about yourself; your testimony is not true!”[aax] 14 Jesus answered,[aay] “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people[aaz] do not know where I came from or where I am going.[aba] 15 You people[abb] judge by outward appearances;[abc] I do not judge anyone.[abd] 16 But if I judge, my evaluation is accurate,[abe] because I am not alone when I judge,[abf] but I and the Father who sent me do so together.[abg] 17 It is written in your law that the testimony of two men is true.[abh] 18 I testify about myself[abi] and the Father who sent me testifies about me.”

19 Then they began asking[abj] him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.”[abk] 20 (Jesus[abl] spoke these words near the offering box[abm] while he was teaching in the temple courts.[abn] No one seized him because his time[abo] had not yet come.)[abp]

Where Jesus Came From and Where He is Going

21 Then Jesus[abq] said to them again,[abr] “I am going away, and you will look for me[abs] but will die in your sin.[abt] Where I am going you cannot come.” 22 So the Jewish leaders[abu] began to say,[abv] “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 23 Jesus replied,[abw] “You people[abx] are from below; I am from above. You people are from this world; I am not from this world. 24 Thus I told you[aby] that you will die in your sins. For unless you believe that I am he,[abz] you will die in your sins.”

25 So they said to him, “Who are you?” Jesus replied,[aca] “What I have told you from the beginning. 26 I have many things to say and to judge[acb] about you, but the Father[acc] who sent me is truthful,[acd] and the things I have heard from him I speak to the world.”[ace] 27 (They did not understand that he was telling them about his Father.)[acf]

28 Then Jesus said,[acg] “When you lift up the Son of Man, then you will know that I am he,[ach] and I do nothing on my own initiative,[aci] but I speak just what the Father taught me.[acj] 29 And the one who sent me is with me. He has not left me alone,[ack] because I always do those things that please him.” 30 While he was saying these things, many people[acl] believed in him.

Abraham’s Children and the Devil’s Children

31 Then Jesus said to those Judeans[acm] who had believed him, “If you continue to follow my teaching,[acn] you are really[aco] my disciples 32 and you will know the truth, and the truth will set you free.”[acp] 33 “We are descendants[acq] of Abraham,” they replied,[acr] “and have never been anyone’s slaves! How can you say,[acs] ‘You will become free’?” 34 Jesus answered them, “I tell you the solemn truth,[act] everyone who practices[acu] sin is a slave[acv] of sin. 35 The slave does not remain in the family[acw] forever, but the son remains forever.[acx] 36 So if the son[acy] sets you free, you will be really free. 37 I know that you are Abraham’s descendants.[acz] But you want[ada] to kill me, because my teaching[adb] makes no progress among you.[adc] 38 I am telling you the things I have seen while with the[add] Father;[ade] as for you,[adf] practice the things you have heard from the[adg] Father!”

39 They answered him,[adh] “Abraham is our father!”[adi] Jesus replied,[adj] “If you are[adk] Abraham’s children, you would be doing[adl] the deeds of Abraham. 40 But now you are trying[adm] to kill me, a man who has told you[adn] the truth I heard from God. Abraham did not do this![ado] 41 You people[adp] are doing the deeds of your father.”

Then[adq] they said to Jesus,[adr] “We were not born as a result of immorality![ads] We have only one Father, God himself.” 42 Jesus replied,[adt] “If God were your Father, you would love me, for I have come from God and am now here.[adu] I[adv] have not come on my own initiative,[adw] but he[adx] sent me. 43 Why don’t you understand what I am saying? It is because you cannot accept[ady] my teaching.[adz] 44 You people[aea] are from[aeb] your father the devil, and you want to do what your father desires.[aec] He[aed] was a murderer from the beginning, and does not uphold the truth,[aee] because there is no truth in him. Whenever he lies,[aef] he speaks according to his own nature,[aeg] because he is a liar and the father of lies.[aeh] 45 But because I am telling you[aei] the truth, you do not believe me. 46 Who among you can prove me guilty[aej] of any sin?[aek] If I am telling you[ael] the truth, why don’t you believe me? 47 The one who belongs to[aem] God listens and responds[aen] to God’s words. You don’t listen and respond,[aeo] because you don’t belong to God.”[aep]

48 The Judeans[aeq] replied,[aer] “Aren’t we correct in saying[aes] that you are a Samaritan and are possessed by a demon?”[aet] 49 Jesus answered, “I am not possessed by a demon,[aeu] but I honor my Father—and yet[aev] you dishonor me. 50 I am not trying to get[aew] praise for myself.[aex] There is one who demands[aey] it, and he also judges.[aez] 51 I tell you the solemn truth,[afa] if anyone obeys[afb] my teaching,[afc] he will never see death.”[afd]

52 Then[afe] the Judeans[aff] responded,[afg] “Now we know you’re possessed by a demon![afh] Both Abraham and the prophets died, and yet[afi] you say, ‘If anyone obeys[afj] my teaching,[afk] he will never experience[afl] death.’[afm] 53 You aren’t greater than our father Abraham who died, are you?[afn] And the prophets died too! Who do you claim to be?” 54 Jesus replied,[afo] “If I glorify myself, my glory is worthless.[afp] The one who glorifies me is my Father, about whom you people[afq] say, ‘He is our God.’ 55 Yet[afr] you do not know him, but I know him. If I were to say that I do not know him,[afs] I would be a liar like you. But I do know him, and I obey[aft] his teaching.[afu] 56 Your father Abraham was overjoyed[afv] to see my day, and he saw it and was glad.”[afw]

57 Then the Judeans[afx] replied,[afy] “You are not yet fifty years old![afz] Have[aga] you seen Abraham?” 58 Jesus said to them, “I tell you the solemn truth,[agb] before Abraham came into existence,[agc] I am!”[agd] 59 Then they picked up[age] stones to throw at him,[agf] but Jesus was hidden from them[agg] and went out from the temple area.[agh]

Healing a Man Born Blind

9 Now as Jesus was passing by,[agi] he saw a man who had been blind from birth. 2 His disciples asked him,[agj] “Rabbi, who committed the sin that caused him to be born blind, this man[agk] or his parents?”[agl] 3 Jesus answered, “Neither this man[agm] nor his parents sinned, but he was born blind so that[agn] the acts[ago] of God may be revealed[agp] through what happens to him.[agq] 4 We must perform the deeds[agr] of the one who sent me[ags] as long as[agt] it is daytime. Night is coming when no one can work. 5 As long as I am in the world, I am the light of the world.”[agu] 6 Having said this,[agv] he spat on the ground and made some mud[agw] with the saliva. He[agx] smeared the mud on the blind man’s[agy] eyes 7 and said to him, “Go wash in the pool of Siloam”[agz] (which is translated “sent”).[aha] So the blind man[ahb] went away and washed, and came back seeing.

8 Then the neighbors and the people who had seen him previously[ahc] as a beggar began saying,[ahd] “Is this not the man[ahe] who used to sit and beg?” 9 Some people said,[ahf] “This is the man!”[ahg] while others said, “No, but he looks like him.”[ahh] The man himself[ahi] kept insisting, “I am the one!”[ahj] 10 So they asked him,[ahk] “How then were you made to see?”[ahl] 11 He replied,[ahm] “The man called Jesus made mud,[ahn] smeared it[aho] on my eyes and told me,[ahp] ‘Go to Siloam and wash.’ So I went and washed, and was able to see.”[ahq] 12 They said[ahr] to him, “Where is that man?”[ahs] He replied,[aht] “I don’t know.”

The Pharisees’ Reaction to the Healing

13 They brought the man who used to be blind[ahu] to the Pharisees.[ahv] 14 (Now the day on which Jesus made the mud[ahw] and caused him to see[ahx] was a Sabbath.)[ahy] 15 So the Pharisees asked him again how he had gained his sight.[ahz] He replied,[aia] “He put mud[aib] on my eyes and I washed, and now[aic] I am able to see.”

16 Then some of the Pharisees began to say,[aid] “This man is not from God, because he does not observe[aie] the Sabbath.”[aif] But others said, “How can a man who is a sinner perform[aig] such miraculous signs?” Thus there was a division[aih] among them. 17 So again they asked the man who used to be blind,[aii] “What do you say about him, since he caused you to see?”[aij] “He is a prophet,” the man replied.[aik]

18 Now the Jewish religious leaders[ail] refused to believe[aim] that he had really been blind and had gained his sight until at last they summoned[ain] the parents of the man who had become able to see.[aio] 19 They asked the parents,[aip] “Is this your son, whom you say[aiq] was born blind? Then how does he now see?” 20 So his parents replied,[air] “We know that this is our son and that he was born blind. 21 But we do not know how he is now able to see, nor do we know who caused him to see.[ais] Ask him, he is a mature adult.[ait] He will speak for himself.” 22 (His parents said these things because they were afraid of the Jewish religious leaders.[aiu] For the Jewish leaders had already agreed that anyone who confessed Jesus[aiv] to be the Christ[aiw] would be put out[aix] of the synagogue.[aiy] 23 For this reason his parents said, “He is a mature adult,[aiz] ask him.”)[aja]

24 Then they summoned[ajb] the man who used to be blind[ajc] a second time and said to him, “Promise before God to tell the truth.[ajd] We know that this man[aje] is a sinner.” 25 He replied,[ajf] “I do not know whether he is a sinner. I do know one thing—that although I was blind, now I can see.” 26 Then they said to him, “What did he do to you? How did he cause you to see?”[ajg] 27 He answered,[ajh] “I told you already and you didn’t listen.[aji] Why do you want to hear it[ajj] again? You people[ajk] don’t want to become his disciples too, do you?”

28 They[ajl] heaped insults[ajm] on him, saying,[ajn] “You are his disciple![ajo] We are disciples of Moses! 29 We know that God has spoken to Moses! We do not know where this man[ajp] comes from!” 30 The man replied,[ajq] “This is a remarkable thing,[ajr] that you don’t know where he comes from, and yet he caused me to see![ajs] 31 We know that God doesn’t listen to[ajt] sinners, but if anyone is devout[aju] and does his will, God[ajv] listens to[ajw] him.[ajx] 32 Never before[ajy] has anyone heard of someone causing a man born blind to see.[ajz] 33 If this man[aka] were not from God, he could do nothing.” 34 They replied,[akb] “You were born completely in sinfulness,[akc] and yet you presume to teach us?”[akd] So they threw him out.

The Man’s Response to Jesus

35 Jesus heard that they had thrown him out, so he found the man[ake] and said to him, “Do you believe in the Son of Man?”[akf] 36 The man[akg] replied,[akh] “And who is he, sir, that[aki] I may believe in him?” 37 Jesus told him, “You have seen him; he[akj] is the one speaking with you.”[akk] 38 [He said, “Lord, I believe,” and he worshiped him.[akl] 39 Jesus[akm] said,][akn] “For judgment I have come into this world, so that those who do not see may gain their sight,[ako] and the ones who see may become blind.”

40 Some of the Pharisees[akp] who were with him heard this[akq] and asked him,[akr] “We are not blind too, are we?”[aks] 41 Jesus replied,[akt] “If you were blind, you would not be guilty of sin,[aku] but now because you claim that you can see,[akv] your guilt[akw] remains.[akx]

Jesus as the Good Shepherd

10 “I tell you the solemn truth,[aky] the one who does not enter the sheepfold[akz] by the door,[ala] but climbs in some other way, is a thief and a robber. 2 The one who enters by the door is the shepherd of the sheep. 3 The doorkeeper[alb] opens the door[alc] for him,[ald] and the sheep hear his voice. He[ale] calls his own sheep by name and leads them out.[alf] 4 When he has brought all his own sheep[alg] out, he goes ahead of them, and the sheep follow him because they recognize[alh] his voice. 5 They will never follow a stranger,[ali] but will run away from him, because they do not recognize[alj] the stranger’s voice.”[alk] 6 Jesus told them this parable,[all] but they[alm] did not understand[aln] what he was saying to them.

7 So Jesus said again, “I tell you the solemn truth,[alo] I am the door for the sheep.[alp] 8 All who came before me were[alq] thieves and robbers, but the sheep did not listen to them.[alr] 9 I am the door. If anyone enters through me, he will be saved, and will come in and go out,[als] and find pasture.[alt] 10 The thief comes only to steal and kill[alu] and destroy; I have come so that they may have life, and may have it abundantly.[alv]

11 “I am the good[alw] shepherd. The good shepherd lays down his life[alx] for the sheep. 12 The hired hand,[aly] who is not a shepherd and does not own sheep, sees the wolf coming and abandons[alz] the sheep and runs away.[ama] So the wolf attacks[amb] the sheep and scatters them. 13 Because he is a hired hand and is not concerned about the sheep,[amc] he runs away.[amd]

14 “I am the good shepherd. I[ame] know my own[amf] and my own know me— 15 just as the Father knows me and I know the Father—and I lay down my life[amg] for[amh] the sheep. 16 I have[ami] other sheep that do not come from[amj] this sheepfold.[amk] I must bring them too, and they will listen to my voice,[aml] so that[amm] there will be one flock and[amn] one shepherd. 17 This is why the Father loves me[amo]—because I lay down my life,[amp] so that I may take it back again. 18 No one takes it away from me, but I lay it down[amq] of my own free will.[amr] I have the authority[ams] to lay it down, and I have the authority[amt] to take it back again. This commandment[amu] I received from my Father.”

19 Another sharp division took place among the Jewish people[amv] because of these words. 20 Many of them were saying, “He is possessed by a demon and has lost his mind![amw] Why do you listen to him?” 21 Others said, “These are not the words[amx] of someone possessed by a demon. A demon cannot cause the blind to see,[amy] can it?”[amz]

Jesus at the Feast of Dedication

22 Then came the feast of the Dedication[ana] in Jerusalem. 23 It was winter,[anb] and Jesus was walking in the temple area[anc] in Solomon’s Portico.[and] 24 The Jewish leaders[ane] surrounded him and asked,[anf] “How long will you keep us in suspense?[ang] If you are the Christ,[anh] tell us plainly.”[ani] 25 Jesus replied,[anj] “I told you and you do not believe. The deeds[ank] I do in my Father’s name testify about me. 26 But you refuse to believe because you are not my sheep. 27 My sheep listen to my voice, and I know them, and they follow me. 28 I give[anl] them eternal life, and they will never perish;[anm] no one will snatch[ann] them from my hand.

Footnotes

  1. John 1:1 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis—“In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
  2. John 1:1 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός…means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
  3. John 1:1 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (theos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.
  4. John 1:2 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.
  5. John 1:3 tn Or “made”; Grk “came into existence.”
  6. John 1:3 tn Or “made”; Grk “nothing came into existence.”
  7. John 1:3 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (P66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (P75c C D L Ws 050* pc). NA25 placed the phrase in v. 3; NA26 moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (ho gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being—in it the Word was life”; “That which came into being—in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.tn Or “made”; Grk “that has come into existence.”
  8. John 1:4 tn John uses ζωή (zōē) 36 times: 17 times it occurs with αἰώνιος (aiōnios), 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.)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.
  9. John 1:4 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anthrōpos] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).
  10. John 1:5 tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12; 9:5; 12:46) never ceases to shine.sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.
  11. John 1:5 sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.
  12. John 1:5 tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).
  13. John 1:5 tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning—one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”
  14. John 1:6 sn John refers to John the Baptist.
  15. John 1:7 tn Grk “came for a testimony.”sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (martureō) 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).
  16. John 1:7 tn Or “to bear witness.”
  17. John 1:7 tn Grk “all.”
  18. John 1:8 tn Or “to bear witness.”
  19. John 1:9 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
  20. John 1:9 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (erchomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to phōs), or (2) masculine accusative, agreeing with ἄνθρωπον (anthrōpon). Option (1) results in a periphrastic imperfect with ἦν (ēn), ἦν τὸ φῶς…ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14; 9:39; 11:27; 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egō phōs eis ton kosmon elēlutha); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28; 2:6; 3:23; 10:40; 11:1; 13:23; 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24; 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, ho kosmos houtos) as in 8:23; 9:39; 11:9; 12:25, 31; 13:1; 16:11; 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, ho aiōn houtos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23; 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.
  21. John 1:10 tn Or “was made”; Grk “came into existence.”
  22. John 1:10 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
  23. John 1:10 tn Or “know.”
  24. John 1:11 tn Grk “to his own things.”
  25. John 1:11 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
  26. John 1:11 tn “People” is not in the Greek text but is implied.
  27. John 1:11 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, hoi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
  28. John 1:12 tn On the use of the πιστεύω + εἰς (pisteuō + eis) construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life—A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Christō) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase—an element integral to the primitive Christian conception of faith in Christ—needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).
  29. John 1:13 tn The Greek term translated “born” here also involves conception.
  30. John 1:13 tn Grk “of blood(s).” The plural αἱμάτων (haimatōn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
  31. John 1:13 tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek thelēmatos sarkos) is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.
  32. John 1:13 tn Or “man’s.”
  33. John 1:13 tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek thelēmatos andros), means much the same as the second one. The word here (ἀνηρ, anēr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).
  34. John 1:14 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  35. John 1:14 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
  36. John 1:14 tn Grk “and tabernacled.”sn The Greek word translated took up residence (σκηνόω, skēnoō) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth—the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.
  37. John 1:14 tn Grk “and we saw.”
  38. John 1:14 tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12; 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14; 1:18; 3:16, and 3:18).
  39. John 1:15 sn John refers to John the Baptist.
  40. John 1:15 tn Or “bore witness.”
  41. John 1:15 tn Grk “and shouted out saying.” The participle λέγων (legōn) is redundant in English and has not been translated.
  42. John 1:15 tn Or “has a higher rank than I.”
  43. John 1:16 tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (charin anti charitos) could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.
  44. John 1:17 tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).
  45. John 1:18 tc The textual problem μονογενὴς θεός (monogenēs theos, “the only God”) versus ὁ μονογενὴς υἱός (ho monogenēs huios, “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C3 Θ Ψ ƒ1,13 M lat), read ὁ μονογενὴς υἱός. P75 א1 33 have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in P66 א* B C* L. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (ho ōn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (theos ēn ho logos) means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8; 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.tn Or “The unique one.” For the meaning of μονογενής (monogenēs) see the note on “one and only” in 1:14.
  46. John 1:18 tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).
  47. John 1:18 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
  48. John 1:18 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”
  49. John 1:19 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  50. John 1:19 tn Grk “is.”
  51. John 1:19 sn John’s refers to John the Baptist.
  52. John 1:19 tn Or “witness.”sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).
  53. John 1:19 tn Or “the Jewish 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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
  54. John 1:19 tc ‡ Several significant witnesses have πρὸς αὐτόν (pros auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (P66c vid A Θ Ψ ƒ13 579 al lat), while the earliest mss as well as the majority of mss (P66*,75 א C3 L Ws ƒ1 M) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA28 has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.
  55. John 1:19 sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.
  56. John 1:20 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn “I am not the Christ.” A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John’s followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however—but Luke 3:15 indicates some wondered. Concerning the Christ, the term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
  57. John 1:21 tn Grk “What then?” (an idiom).
  58. John 1:21 sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence—that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah—probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah—John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).
  59. John 1:21 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.
  60. John 1:22 tn The words “Tell us” are not in the Greek but are implied.
  61. John 1:23 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
  62. John 1:23 sn This call to “make straight” is probably an allusion to preparation through repentance.
  63. John 1:23 sn A quotation from Isa 40:3.
  64. John 1:24 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
  65. John 1:24 sn This is a parenthetical note by the author.
  66. John 1:25 tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”
  67. John 1:25 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  68. John 1:26 tn Grk “answered them, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  69. John 1:26 tn Or “know.”
  70. John 1:27 tn Grk “of whom I am not worthy.”sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
  71. John 1:27 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
  72. John 1:28 tc Many witnesses ([א2] C2 K T Ψc 083 ƒ1,13 33 pm sa Or) read Βηθαβαρᾷ (Bēthabara, “Bethabara”) instead of Βηθανίᾳ (Bēthania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by P66,75 A B C* L Ws Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.
  73. John 1:28 tn “River” is not in the Greek text but is supplied for clarity.
  74. John 1:29 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
  75. John 1:29 sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).
  76. John 1:30 tn Or “has a higher rank than I.”
  77. John 1:31 tn Or “know.”
  78. John 1:31 sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.
  79. John 1:32 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  80. John 1:32 tn Grk “testified, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated.
  81. John 1:32 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
  82. John 1:32 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
  83. John 1:32 sn John says the Spirit remained on Jesus. The Greek verb μένω (menō) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34; 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1—“Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”
  84. John 1:34 tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, houtos estin ho huios tou theou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, houtos estin ho eklektos tou theou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so P66,75 A B C L Θ Ψ 0233vid ƒ1,13 33 1241 aur c f l q bo as well as the majority of Byzantine minuscules and many others). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest mss for this verse, P5 (3rd century), evidently read οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ. (There is a gap in the ms at the point of the disputed words; it is too large for υἱός especially if written, as it surely would have been, as a nomen sacrum [uMs]. The term ἐκλεκτός was not a nomen sacrum and would have therefore taken up much more space [eklektos]. Given these two variants, there is hardly any question as to what P5 read.) This papyrus has many affinities with א*, which here also has ὁ ἐκλεκτός. In addition to their combined testimony P106vid b e ff2* sys,c also support this reading. P106 is particularly impressive, for it is a second third-century papyrus in support of ὁ ἐκλεκτός. A third reading combines these two: “the elect Son” (electus filius in ff2c sa and a [with slight variation]). Although the evidence for ἐκλεκτός is not as impressive as that for υἱός, the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, “the Chosen One” clearly comes out ahead. “Son of God” is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31); further, there are several other references to “his Son,” “the Son,” etc. Scribes would be naturally motivated to change ἐκλεκτός to υἱός since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34. On the other hand, there is not a sufficient reason for scribes to change υἱός to ἐκλεκτός. The term never occurs in John; even its verbal cognate (ἐκλέγω, eklegō) is never affirmed of Jesus in this Gospel. ἐκλεκτός clearly best explains the rise of υἱός. Further, the third reading (“Chosen Son of God”) is patently a conflation of the other two. It has all the earmarks of adding υἱός to ἐκλεκτός. Thus, ὁ υἱός τοῦ θεοῦ is almost certainly a motivated reading. As R. E. Brown notes (John [AB], 1:57), “On the basis of theological tendency…it is difficult to imagine that Christian scribes would change ‘the Son of God’ to ‘God’s chosen one,’ while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (‘You are [This is] my beloved Son’) would also explain the introduction of ‘the Son of God’ into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best—with Lagrange, Barrett, Boismard, and others—to accept ‘God’s chosen one’ as original.”
  85. John 1:35 sn John refers to John the Baptist.
  86. John 1:35 tn “There” is not in the Greek text but is implied by current English idiom.
  87. John 1:36 sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.
  88. John 1:37 tn Grk “his”; the referent (John) has been specified in the translation for clarity.
  89. John 1:37 tn Grk “And the two disciples heard him speaking.”
  90. John 1:37 sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
  91. John 1:38 tn Grk “What are you seeking?”
  92. John 1:38 sn This is a parenthetical note by the author.
  93. John 1:39 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  94. John 1:39 tn Grk “said to them.”
  95. John 1:39 tn Grk “about the tenth hour.” sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:14, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).
  96. John 1:40 tn Grk “who heard from John.”
  97. John 1:40 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  98. John 1:41 tc Most witnesses (א* L Ws M) read πρῶτος (prōtos) here instead of πρῶτον (prōton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: P66,75 א2 A B Θ Ψ 083 ƒ1,13 892 al lat.
  99. John 1:41 sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.
  100. John 1:41 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”sn This is a parenthetical note by the author. See the note on Christ in 1:20.
  101. John 1:42 tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.
  102. John 1:42 tc The reading “Simon, son of John” is well attested in P66,75,106 א B* L 33 it co. The majority of mss (A B2 Ψ ƒ1,13 M) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.
  103. John 1:42 sn This is a parenthetical note by the author. Giving Simon the name of Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Kēphas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.
  104. John 1:43 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (heuriskei), since Peter would scarcely have wanted to go to Galilee.
  105. John 1:43 sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).
  106. John 1:43 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  107. John 1:43 tn Grk “and Jesus said.”
  108. John 1:44 sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision—locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).
  109. John 1:44 tn Probably ἀπό (apo) indicates “originally from” in the sense of hometown rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.
  110. John 1:45 sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip; in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name. Other alternatives than Bartholomew have also been suggested, e.g. James the son of Alphaeus; see C. E. Hill, “The Identity of John’s Nathanael,” JSNT 20 (1998): 45-61.
  111. John 1:45 tn “Also” is not in the Greek text, but is implied.
  112. John 1:46 tn Grk “And Nathanael.”
  113. John 1:46 tn Grk “said to him.”
  114. John 1:46 sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.
  115. John 1:46 tn Grk “And Philip said to him.”
  116. John 1:47 tn Grk “said about him.”
  117. John 1:47 tn Or “treachery.”sn An allusion to Ps 32:2.
  118. John 1:48 tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”
  119. John 1:48 sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)
  120. John 1:49 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
  121. John 1:49 sn Nathanael’s confession—You are the Son of God; you are the King of Israel—is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.
  122. John 1:50 tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”
  123. John 1:50 sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.
  124. John 1:51 tn Grk “and he said to him.”
  125. John 1:51 tn Grk “Truly, truly, I say to you.”
  126. John 1:51 sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.
  127. John 2:1 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
  128. John 2:1 tn Grk “in Galilee, and Jesus’ mother.”
  129. John 2:2 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
  130. John 2:3 tn The word “left” is not in the Greek text but is implied.sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.
  131. John 2:4 tn Grk “and Jesus said to her.”
  132. John 2:4 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.
  133. John 2:4 tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).
  134. John 2:4 tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).sn The Greek word translated time (ὥρα, hōra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension—though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.
  135. John 2:5 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
  136. John 2:6 tn Grk “for the purification of the Jews.”
  137. John 2:6 tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrētai). A μετρητῆς (metrētēs) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.
  138. John 2:7 tn Grk “them” (it is clear from the context that the servants are addressed).
  139. John 2:8 tn Or “the master of ceremonies.”
  140. John 2:9 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
  141. John 2:9 tn Grk “and he did not know where it came from.”
  142. John 2:9 tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.
  143. John 2:10 tn Grk “every man” (in a generic sense).
  144. John 2:10 tn Or “poorer.”
  145. John 2:10 tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.
  146. John 2:11 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
  147. John 2:11 tn Grk “in Cana of Galilee, and he revealed.”
  148. John 2:11 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”
  149. John 2:12 sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples. The town of Capernaum itself was located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  150. John 2:12 sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.
  151. John 2:13 tn Grk “the Passover of the Jews.” This is first of at least three (and possibly four) Passovers mentioned in John’s Gospel. If it is assumed that the Passovers appear in the Gospel in their chronological order (and following a date of a.d. 33 for the crucifixion), this would be the Passover of the spring of a.d. 30, the first of Jesus’ public ministry. There is a clear reference to another Passover in 6:4, and another still in 11:55; 12:1; 13:1; 18:28, 39, and 19:14. The latter would be the Passover of a.d. 33. There is a possibility that 5:1 also refers to a Passover, in which case it would be the second of Jesus’ public ministry (a.d. 31), while 6:4 would refer to the third (a.d. 32) and the remaining references would refer to the final Passover at the time of the crucifixion. It is entirely possible, however, that the Passovers occurring in the Fourth Gospel are not intended to be understood as listed in chronological sequence. If the material of the Fourth Gospel originally existed in the form of homilies or sermons by the Apostle John on the life and ministry of Jesus, the present arrangement would not have to be in strict chronological order (it does not explicitly claim to be). In this case the Passover mentioned in 2:13, for example, might actually be later in Jesus’ public ministry than it might at first glance appear. This leads, however, to a discussion of an even greater problem in the passage, the relationship of the temple cleansing in John’s Gospel to the similar account in the synoptic gospels.
  152. John 2:14 sn John 2:14-22. Does John’s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13; Mark 11:15-17; and Luke 19:45-46. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark’s. John’s account differs from Mark’s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word κερματιστῆς (kermatistēs) for money changer (the synoptics use κολλυβιστῆς [kollubistēs], which John mentions in 2:15), the scattering of the coins (2:15), and the command by Jesus, “Take these things away from here!” The word for overturned in John is ἀναστρεφω (anastrephō), while Matthew and Mark use καταστρεφω (katastrephō; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus’ prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus’ ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus’ ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John’s placing of the event at the opening of Jesus’ ministry is due to his general approach; it was fitting ‘theologically’ for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John’s placing of it at the opening of Jesus’ public ministry, however. For example W. Barclay stated: “John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple” (John [DSBS], 94). But this is not the impression one gets by a reading of John’s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist—and even this is markedly different from the references in the synoptics—nothing else in the first five chapters of John’s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus’ earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus’ actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus’ ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18-22, but that is probably about all, especially if Jesus’ actions met with approval among part of the populace. But later in Jesus’ ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John’s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics’ timing of the event, but to highlight its significance for the course of Jesus’ ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus’ public ministry in which it did occur, that is, within the first year or so of Jesus’ public ministry. The statement of the Jewish authorities recorded by the author (this temple has been under construction for forty-six years) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod’s temple in ca. 19 b.c. (the date varies somewhat in different sources) would be around a.d. 27. This is not conclusive proof, however.
  153. John 2:14 tn Grk “in the temple.”sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
  154. John 2:14 tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.
  155. John 2:15 tc Several witnesses, two of which are quite ancient (P66,75 L N ƒ1 33 565 892 1241 al lat), have ὡς (hōs, “like”) before φραγέλλιον (phragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ ƒ13 M co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”
  156. John 2:15 tn Grk “the temple.”
  157. John 2:15 sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.
  158. John 2:16 tn Or (perhaps) “Stop making.”
  159. John 2:16 tn Or “a house of merchants” (an allusion to Zech 14:21).sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious—especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.
  160. John 2:17 tn Or “Fervent devotion to your house.”
  161. John 2:17 sn A quotation from Ps 69:9.
  162. John 2:18 tn Or “the Jewish 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. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
  163. John 2:18 tn Grk “answered and said to him.”
  164. John 2:18 sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions—a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19—his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).
  165. John 2:19 tn Grk “answered and said to them.”
  166. John 2:19 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”
  167. John 2:20 tn See the note on this phrase in v. 18.
  168. John 2:20 tn A close parallel to the aorist οἰκοδομήθη (oikodomēthē) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
  169. John 2:20 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19 b.c. (The reference in the Ant. is probably more accurate than the date given in J. W. 1.21.1 [1.401]). Forty-six years later would be around the Passover of a.d. 27/28.
  170. John 2:21 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
  171. John 2:21 tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou sōmatos autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ’s resurrection.sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18; 14:6).
  172. John 2:22 sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.
  173. John 2:22 tn Or “statement”; Grk “word.”
  174. John 2:23 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  175. John 2:23 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.
  176. John 2:24 tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).
  177. John 2:25 tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.
  178. John 2:25 tn See previous note on “man” in this verse.
  179. John 3:1 sn See the note on Pharisees in 1:24.
  180. John 3:1 tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).
  181. John 3:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  182. John 3:2 tn Or “during the night.”sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif—compare John 9:4; 11:10; 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.
  183. John 3:2 sn The reference to signs (σημεῖα, sēmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.
  184. John 3:3 tn Grk “answered and said to him.”
  185. John 3:3 tn Grk “Truly, truly, I say to you.”
  186. John 3:3 tn The word ἄνωθεν (anōthen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.sn Or born again. The Greek word ἄνωθεν (anōthen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).
  187. John 3:3 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. But what does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.
  188. John 3:4 tn The grammatical structure of the question in Greek presupposes a negative reply.
  189. John 3:5 tn Grk “Truly, truly, I say to you.”
  190. John 3:5 tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”). sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.
  191. John 3:6 sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature—a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.
  192. John 3:7 tn “All” has been supplied to indicate the plural pronoun in the Greek text.
  193. John 3:7 tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.
  194. John 3:8 tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”
  195. John 3:8 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.
  196. John 3:9 tn Grk “Nicodemus answered and said to him.”
  197. John 3:9 sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.
  198. John 3:10 tn Grk “Jesus answered and said to him.”
  199. John 3:10 sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.
  200. John 3:11 tn Grk “Truly, truly, I say to you.”
  201. John 3:11 tn Here καί (kai) has been translated as “but” to show the contrast present in the context.
  202. John 3:11 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).
  203. John 3:11 sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).
  204. John 3:12 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).
  205. John 3:12 sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others—this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things—which included the necessity of a regenerating work from above, by the Holy Spirit.
  206. John 3:13 tn Grk “And no one.”
  207. John 3:13 sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebēken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51), but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.
  208. John 3:13 tc Most witnesses, including a few very significant ones (A[*] Θ Ψ 050 ƒ1,13 M latt syc,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, ho ōn en tō ouranō). A few others have variations on this phrase, such as “who was in heaven” (e syc), or “the one who is from heaven” (0141 sys). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (P66,75 א B L T Ws 083 086 33 1241 co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ouranos, “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such mss should be preferred. And internally, it could be argued that ὁ ὤν is the most concise way to speak of the Son of Man in heaven at that time (without the participle the point would be more ambiguous). Further, the articular singular οὐρανός is already used twice in this verse, thus sufficiently prompting scribes to add the same in the longer reading. This combination of factors suggests that ὁ ὢν ἐν τῷ οὐρανῷ is not a genuine Johannism. Further intrinsic evidence against the longer reading relates to the evangelist’s purposes: If he intended v. 13 to be his own comments rather than Jesus’ statement, his switch back to Jesus’ words in v. 14 (for the lifting up of the Son of Man is still seen as in the future) seems inexplicable. The reading “who is in heaven” thus seems to be too hard. All things considered, as intriguing as the longer reading is, it seems almost surely to have been a marginal gloss added inadvertently to the text in the process of transmission. For an argument in favor of the longer reading, see David Alan Black, “The Text of John 3:13, ” GTJ 6 (1985): 49-66.sn See the note on the title Son of Man in 1:51.
  209. John 3:14 tn Grk “And just as.”
  210. John 3:14 sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
  211. John 3:14 sn An allusion to Num 21:5-9.
  212. John 3:14 sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.
  213. John 3:15 tn This is the first use of the term ζωὴν αἰώνιον (zōēn aiōnion) in the Gospel, although ζωή (zōē) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiōnios).sn Some interpreters extend the quotation of Jesus’ words through v. 21.
  214. John 3:16 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (houtōs) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16, ” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (hōste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God’s love, addressing its mode, intensity, and extent.
  215. John 3:16 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12; 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna theou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 18; 3:16, 18).
  216. John 3:16 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
  217. John 3:16 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
  218. John 3:17 sn That is, “to judge the world to be guilty and liable to punishment.”
  219. John 3:18 tn Grk “judged.”
  220. John 3:18 tn Grk “judged.”
  221. John 3:18 tn See the note on the term “one and only” in 3:16.
  222. John 3:19 tn Or “this is the reason for God judging,” or “this is how judgment works.”
  223. John 3:19 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
  224. John 3:21 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. As Brown observes, “If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). Thus, there is nodeterminism in John as there seems to be in some of the passages of the Qumranscrolls” (John [AB], 1:148). Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
  225. John 3:22 tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.
  226. John 3:23 sn John refers to John the Baptist.
  227. John 3:23 tn The precise locations of Αἰνών (Ainōn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.
  228. John 3:23 tn Or “people were continually coming.”
  229. John 3:23 tn The words “to him” are not in the Greek text, but are implied.
  230. John 3:24 sn This is a parenthetical note by the author.
  231. John 3:25 tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiōn)? There is good external support for the plural ᾿Ιουδαίων (P66 א* Θ ƒ1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger (P75 א2 A B L Ψ 33 1241 the majority of Byzantine minuscules and others).tn Or “a certain Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” If the emphasis is simply on the individual’s origin, “Judean” would be preferable since it designates a nationality or place of origin. However, the mention of ceremonial washing in the context suggests the dispute was religious in nature, so “Jew” has been retained in the translation here.
  232. John 3:25 tn Or “ceremonial cleansing,” or “purification.”sn What was the controversy concerning ceremonial washing? It is not clear. Some have suggested that it was over the relative merits of the baptism of Jesus and John. But what about the ceremonial nature of the washing? There are so many unanswered questions here that even R. E. Brown (who does not usually resort to dislocations in the text as a solution to difficulties) proposes that this dialogue originally took place immediately after 1:19-34 and before the wedding at Cana. (Why else the puzzled hostility of the disciples over the crowds coming to Jesus?) Also, the synoptics imply John was imprisoned before Jesus began his Galilean ministry. At any rate, there is no reason to rearrange the material here—it occurs in this place for a very good reason. As far as the author is concerned, it serves as a further continuation of the point made to Nicodemus, that is, the necessity of being born “from above” (3:3). Note that John the Baptist describes Jesus as “the one who comes from heaven” in 3:31 (ἄνωθεν [anōthen], the same word as in 3:3). There is another lexical tie to preceding material: The subject of the dispute, ceremonial washing (3:25), calls to mind the six stone jars of water changed to wine at the wedding feast in 2:6, put there for “Jewish ceremonial washing.” This section ultimately culminates and concludes ideas begun in chap. 2 and continued in chap. 3. Although the author does not supply details, one scenario would be this: The disciples of John, perplexed after this disagreement with an individual Jew (or with the Jewish authorities), came to John and asked about the fact that Jesus was baptizing and more and more were coming to him. John had been preaching a baptism of repentance for forgiveness of sin (see Mark 1:4, Luke 3:3). Possibly what the Jew(s) reported to John’s disciples was that Jesus was now setting aside the Jewish purification rituals as unnecessary. To John’s disciples this might also be interpreted as: (a) a falling away from Judaism, and (b) a break with John’s own teaching. That Jesus could have said this is very evident from many incidents in his ministry in all the gospels. The thrust would be that outward cleansing (that is, observance of purification rituals) was not what made a person clean. A new heart within (that is, being born from above) is what makes a person clean. So John’s disciples came to him troubled about an apparent contradiction in doctrine though the explicit problem they mentioned is that Jesus was baptizing and multitudes were coming to him. (Whether Jesus was or was not baptizing really wasn’t the issue though, and John the Baptist knew that because he didn’t mention it in his reply. In 4:2 the author says that Jesus was not baptizing, but his disciples. That reference would seem to cover this incident as well, and so the disciples of John are just reporting what they have heard, or thought they heard.) The real point at issue is the authority of Jesus to “overturn” the system of ritual purification within Judaism. John replied to this question of the authority of Jesus in 3:27-36. In 3:27-30 he reassured his disciples, reminding them that if more people were coming to Jesus, it did not threaten him at all, because “heaven” had ordained it to be so (v. 27). (After all, some of these very disciples of John had presumably heard him tell the Jewish delegation that he was not the Messiah but was sent before him, mentioned in John 1.) Then John compared himself to the friend of the bridegroom who stands by and yet participates in the bridegroom’s joy (v. 29). John was completely content in his own position as forerunner and preparer of the way.
  233. John 3:26 tn “River” is not in the Greek text but is supplied for clarity.
  234. John 3:27 tn Grk “answered and said.”
  235. John 3:28 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  236. John 3:29 tn Grk “rejoices with joy” (an idiom).
  237. John 3:29 tn Grk “Therefore this my joy is fulfilled.”
  238. John 3:30 sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.
  239. John 3:31 tn Or “is above all.”
  240. John 3:31 tn Grk “speaks from the earth.”
  241. John 3:31 sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.
  242. John 3:31 tc P75 א* D ƒ1 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanō pantōn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (P36vid,66 א2 A B L Ws Θ Ψ 083 086 ƒ13 33 M lat sys,p,h bo). On balance, the longer reading should probably be considered authentic.tn Or “is above all.”
  243. John 3:33 tn Or “is true.”
  244. John 3:34 tn That is, Christ.
  245. John 3:34 tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.
  246. John 3:35 tn Grk “has given all things into his hand” (an idiom).
  247. John 3:36 tn Or “refuses to believe,” or “disobeys.”
  248. John 3:36 tn Or “anger because of evil,” or “punishment.”
  249. John 3:36 tn Or “resides.”
  250. John 4:1 tc Several early and significant witnesses, along with the majority of later ones (P66c,75 A B C L Ws Ψ 083 ƒ13 33 M sa), have κύριος (kurios, “Lord”) here instead of ᾿Ιησοῦς (Iēsous, “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (P66* א D Θ 086 ƒ1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the autographic text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.
  251. John 4:1 sn See the note on Pharisees in 1:24.
  252. John 4:1 tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.
  253. John 4:1 tn Grk “was making.”
  254. John 4:2 sn This is a parenthetical note by the author.
  255. John 4:3 sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).
  256. John 4:4 sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 14, 30; 4:4, 20, 24; 9:4; 10:16; 12:34; 20:9).
  257. John 4:4 sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.
  258. John 4:5 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
  259. John 4:5 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
  260. John 4:5 sn Perhaps referred to in Gen 48:22.
  261. John 4:6 tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of P66 (“on the ground”) may be correct.
  262. John 4:6 tn Grk “the sixth hour.”sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”
  263. John 4:7 tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”
  264. John 4:7 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
  265. John 4:8 tn Grk “buy food.”
  266. John 4:8 sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink.
  267. John 4:9 tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.
  268. John 4:9 tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
  269. John 4:9 tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.
  270. John 4:9 sn This is a parenthetical note by the author.
  271. John 4:10 tn Grk “answered and said to her.”
  272. John 4:10 tn Or “if you knew.”
  273. John 4:10 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
  274. John 4:10 tn This is a second class conditional sentence in Greek.sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.
  275. John 4:11 tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).
  276. John 4:11 tc ‡ Two early and significant Greek mss along with two versional witnesses (P75 B sys ac2) lack ἡ γυνή (hē gunē, “the woman”) here; א* has ἐκείνη (ekeinē, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the autographic text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of P75 א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (P66 א2 A C D L Ws Θ Ψ 050 083 086 ƒ1,13 M latt syc,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA28 has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.
  277. John 4:11 tn The word for “well” has now shifted to φρέαρ (phrear, “cistern”); earlier in the passage it was πηγή (pēgē).
  278. John 4:11 tn The anaphoric article has been translated “this.”
  279. John 4:11 sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.
  280. John 4:12 tn Or “our forefather”; Grk “our father.”
  281. John 4:12 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).
  282. John 4:13 tn Grk “answered and said to her.”
  283. John 4:13 tn Grk “will thirst.”
  284. John 4:14 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
  285. John 4:14 tn Or “well.” “Fountain” is used as the translation for πηγή (pēgē) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
  286. John 4:14 tn The verb ἁλλομένου (hallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
  287. John 4:15 tn Grk “or come here to draw.”
  288. John 4:15 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.
  289. John 4:16 tc Most witnesses have “Jesus” here, either with the article (אc C2 D L Ws Ψ 086 M lat) or without (א* A Θ ƒ1,13 al), while several significant and early witnesses lack the name (P66,75 B C* 33vid). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).
  290. John 4:16 tn Grk “come here” (“back” is implied).
  291. John 4:17 tn Grk “answered and said to him.”
  292. John 4:17 tn Grk “Well have you said.”
  293. John 4:17 tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.
  294. John 4:18 tn Grk “the one you have.”
  295. John 4:19 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
  296. John 4:20 sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.
  297. John 4:20 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.
  298. John 4:21 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
  299. John 4:21 tn Grk “an hour.”
  300. John 4:21 tn The verb is plural.
  301. John 4:22 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.
  302. John 4:22 tn Or “from the Judeans.” See the note on “Jew” in v. 9.
  303. John 4:23 tn Grk “an hour.”
  304. John 4:23 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
  305. John 4:23 sn See also John 4:27.
  306. John 4:23 tn Or “as.” The object-complement construction implies either “as” or “to be.”
  307. John 4:23 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunountas) as the complement.sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.
  308. John 4:24 tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (theos) is the subject.
  309. John 4:25 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.
  310. John 4:25 tn Grk “that one.”
  311. John 4:25 tn Or “he will announce to us.”
  312. John 4:25 tn Grk “all things.”
  313. John 4:27 tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (ethaumazon) untranslated.
  314. John 4:27 tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.
  315. John 4:27 tn The ὅτι (hoti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.
  316. John 4:27 tn Grk “seek.” See John 4:23.sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.
  317. John 4:28 tn The term ἄνθρωποι (anthrōpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anēr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.
  318. John 4:29 tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (christos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.
  319. John 4:29 tn The use of μήτι (mēti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.
  320. John 4:30 tn “So” is supplied for transitional smoothness in English.
  321. John 4:30 sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.
  322. John 4:31 tn Grk “were asking him, saying.”
  323. John 4:31 tn The direct object of φάγε (phage) in Greek is understood; “something” is supplied in English.
  324. John 4:33 tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.
  325. John 4:33 tn The direct object of ἤνεγκεν (ēnenken) in Greek is understood; “anything” is supplied in English.
  326. John 4:33 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “did they?”).
  327. John 4:34 sn The one who sent me refers to the Father.
  328. John 4:34 tn Or “to accomplish.”
  329. John 4:34 tn The substantival ἵνα (hina) clause has been translated as an English infinitive clause.sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.
  330. John 4:35 tn The recitative ὅτι (hoti) after λέγετε (legete) has not been translated.
  331. John 4:35 tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.
  332. John 4:35 tn That is, “ripe.”
  333. John 4:36 tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.
  334. John 4:37 tn The recitative ὅτι (hoti) after ἀληθινός (alēthinos) has not been translated.
  335. John 4:39 tn Grk “when she testified.”
  336. John 4:40 tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.
  337. John 4:40 tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
  338. John 4:41 tn Or “and they believed much more.”
  339. John 4:42 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
  340. John 4:42 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
  341. John 4:44 sn This is a parenthetical note by the author.
  342. John 4:45 sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.
  343. John 4:45 sn See John 2:23-25.
  344. John 4:45 sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.
  345. John 4:46 sn See John 2:1-11.
  346. John 4:46 tn Grk “And in.”
  347. John 4:46 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (207 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  348. John 4:46 tn Although βασιλικός (basilikos) has often been translated “nobleman” it almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.
  349. John 4:47 tn The direct object of ἠρώτα (ērōta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.
  350. John 4:48 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).
  351. John 4:48 tn Or “you never believe.” The verb πιστεύσητε (pisteusēte) is aorist subjunctive and may have either nuance.
  352. John 4:50 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
  353. John 4:50 tn Grk “and went.” The words “for home” are implied by the following verse.
  354. John 4:51 sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.
  355. John 4:51 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force. Also, many slaves in the Roman world became slaves through Rome’s subjugation of conquered nations, kidnapping, or by being born into slave households.
  356. John 4:52 tn Grk “the hour.”
  357. John 4:52 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (kompsoteron echein) as “begin to improve.”
  358. John 4:52 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
  359. John 4:52 tn Grk “at the seventh hour.”
  360. John 4:53 tn Grk “at that hour.”
  361. John 4:54 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.
  362. John 5:1 sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.
  363. John 5:1 tc The textual variants ἑορτή or ἡ ἑορτή (heortē or hē heortē, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ ƒ1 33 892 1424 pm, but is lacking in P66,75 A B D T Ws Θ ƒ13 565 579 700 1241 pm. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.
  364. John 5:2 tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5, 2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.
  365. John 5:2 tn The site of the miracle is also something of a problem: προβατικῇ (probatikē) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbēthra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenē]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.
  366. John 5:2 tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (P[66],75 B T Ws [Ψ] vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 ƒ1,13 M), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet ’Esdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ’Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet ’Esdata (DJDJ 3, 271). As for the text of John 5:2, a fundamental problem with the Bethesda reading is that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]). Also, apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.
  367. John 5:2 tn Grk “in Hebrew.”
  368. John 5:2 tn Or “porticoes,” or “colonnades”; Grk “stoas.”sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.
  369. John 5:3 tc The majority of later mss (C3 Θ Ψ 078 ƒ1,13 M) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (Ac D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (P66,75 א B C* T co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA28 in omitting the verse number, a procedure also followed by a number of other modern translations.
  370. John 5:5 tn Grk “who had had thirty-eight years in his disability.”
  371. John 5:6 tn Or “knew.”
  372. John 5:6 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
  373. John 5:7 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord—he rather reports Jesus to the authorities.
  374. John 5:7 tn Grk “while I am going.”
  375. John 5:7 tn Grk “another.”
  376. John 5:7 tn The word “there” is not in the Greek text but is implied.
  377. John 5:8 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.
  378. John 5:9 tn Grk “became well.”
  379. John 5:9 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.
  380. John 5:9 tn Grk “Now it was Sabbath on that day.”sn This is a parenthetical note by the author.
  381. John 5:10 tn Or “the Jewish 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. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).
  382. John 5:10 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
  383. John 5:11 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
  384. John 5:12 tc While a number of mss, especially the later ones (Ac C3 D Θ Ψ ƒ1,13 33 M latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (P66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.
  385. John 5:12 tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.
  386. John 5:14 tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.
  387. John 5:15 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
  388. John 5:16 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.
  389. John 5:16 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
  390. John 5:16 tn Or “harassing.”
  391. John 5:17 tc ‡ Most witnesses (P66 A D L Θ Ψ ƒ1,13 33 M latt co) have ᾿Ιησοῦς (Iēsous, “Jesus”) here, while generally better witnesses (P75 א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA27 places the word in brackets, indicating some doubts as to authenticity.
  392. John 5:17 tn Grk “answered.”
  393. John 5:17 sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.
  394. John 5:18 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
  395. John 5:19 tn Grk “answered and said to them.”
  396. John 5:19 tn Grk “Truly, truly, I say to you.”
  397. John 5:19 tn Grk “nothing from himself.”
  398. John 5:19 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.
  399. John 5:19 sn What works does the Son do likewise? The same that the Father does—and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.
  400. John 5:21 tn Grk “and makes them live.”
  401. John 5:21 tn Grk “the Son makes whomever he wants to live.”
  402. John 5:22 tn Or “condemn.”
  403. John 5:22 tn Or “given,” or “handed over.”
  404. John 5:23 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
  405. John 5:24 tn Grk “Truly, truly, I say to you.”
  406. John 5:24 tn Or “obeys.”
  407. John 5:24 tn Or “word.”
  408. John 5:24 tn Grk “and does not come into judgment.”
  409. John 5:25 tn Grk “Truly, truly, I say to you.”
  410. John 5:25 tn Grk “an hour.”
  411. John 5:27 tn Grk “him.”
  412. John 5:27 tn Grk “authority to judge.”
  413. John 5:28 tn Grk “an hour.”
  414. John 5:29 tn Or “a resurrection resulting in judgment.”
  415. John 5:30 tn Grk “nothing from myself.”
  416. John 5:30 tn Or “righteous,” or “proper.”
  417. John 5:30 tn That is, “the will of the Father who sent me.”
  418. John 5:32 sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.
  419. John 5:33 sn John refers to John the Baptist.
  420. John 5:34 tn Or “I do not receive.”
  421. John 5:35 sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah “burned like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.
  422. John 5:35 tn Grk “for an hour.”
  423. John 5:36 tn Or “works.”
  424. John 5:36 tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.
  425. John 5:37 tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.
  426. John 5:37 sn You people have never heard his voice nor seen his form at any time. Cf. Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer—their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.
  427. John 5:39 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
  428. John 5:39 sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”
  429. John 5:39 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
  430. John 5:41 tn Or “I do not receive.”
  431. John 5:41 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
  432. John 5:41 tn Grk “from men,” but in a generic sense; both men and women are implied here.
  433. John 5:42 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (tēn agapēn tou theou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.
  434. John 5:43 tn Or “you do not receive.”
  435. John 5:43 tn Or “you will receive.”
  436. John 5:44 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
  437. John 5:44 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
  438. John 5:44 tc Several early and significant witnesses (P66,75 B W a b sa) lack θεοῦ (theou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some very significant mss, has the name (א A D L Θ Ψ 33 M). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (ho monos) used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In majuscule script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.
  439. John 5:45 sn The final condemnation will come from Moses himself—again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.
  440. John 5:46 tn Grk “For if.”
  441. John 5:47 tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.
  442. John 6:1 tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.
  443. John 6:1 sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.
  444. John 6:3 sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).
  445. John 6:4 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 a.d. 31, then this feast would be the Passover of a.d. 32, just one year before Jesus’ crucifixion.
  446. John 6:4 sn This is a parenthetical note by the author.
  447. John 6:5 tn Grk “when he lifted up his eyes” (an idiom).
  448. John 6:6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  449. John 6:6 sn This is a parenthetical note by the author.
  450. John 6:7 tn Grk “Philip answered him.”
  451. John 6:7 tn Grk “200 denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.
  452. John 6:8 tn Grk “one of his disciples.”
  453. John 6:9 tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.
  454. John 6:10 tn Grk “Make.”
  455. John 6:10 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).
  456. John 6:10 tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).
  457. John 6:11 tn Grk “likewise also (he distributed) from the fish.”
  458. John 6:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  459. John 6:13 sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.
  460. John 6:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  461. John 6:14 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
  462. John 6:14 sn An allusion to Deut 18:15.
  463. John 6:15 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).
  464. John 6:16 tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.
  465. John 6:17 sn A boat large enough to hold the Twelve would be of considerable size. In 1986 following a period of drought and low lake levels, a fishing boat from the first century was discovered on the western shore of the Sea of Galilee. It was excavated and preserved and can now be seen in the Yigal Allon Museum in Kibbutz Ginosar north of Tiberias. The remains of the boat are 27 ft (8.27 m) long and 7.5 ft (2.3 m) wide; it could be rowed by four rowers and had a mast for a sail. The boat is now known as the “Jesus boat” or the “Sea of Galilee boat” although there is no known historical connection of any kind with Jesus or his disciples. However, the boat is typical for the period and has provided archaeologists with much information about design and construction of boats on the Sea of Galilee in the first century.
  466. John 6:17 tn Or “sea.” See the note on “lake” in the previous verse.
  467. John 6:17 sn Capernaum was a town located on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It existed since Hasmonean times and was a major trade and economic center in the North Galilean region. The population in the first century is estimated to be around 1,500. Capernaum became the hub of operations for Jesus’ Galilean ministry (Matt 4:13; Mark 2:1). In modern times the site was discovered in 1838 by the American explorer E. Robinson, and major excavations began in 1905 by German archaeologists H. Kohl and C. Watzinger. Not until 1968, however, were remains from the time of Jesus visible; in that year V. Corbo and S. Loffreda began a series of annual archaeological campaigns that lasted until 1985. This work uncovered what is thought to be the house of Simon Peter as well as ruins of the first century synagogue beneath the later synagogue from the fourth or fifth century A.D. Today gently rolling hills and date palms frame the first century site, a favorite tourist destination of visitors to the Galilee.
  468. John 6:17 sn This is a parenthetical note by the author.
  469. John 6:19 tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 185 meters).sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.
  470. John 6:19 tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”
  471. John 6:22 tn Or “sea.” See the note on “lake” in v. 16.
  472. John 6:22 tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino eis ho enebēsan hoi mathētai autou) although there are several permutations of this clause ([א* D] Θ [ƒ13 33] M [sa]). The witnesses that lack this expression are, however, significant and diffused (P75 א2 A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.
  473. John 6:22 tn Grk “entered.”
  474. John 6:23 tn Or “boats from Tiberias landed”; Grk “came.”
  475. John 6:23 tc D 091 a e sys,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucharistēsantos tou kuriou), while almost all the rest of the witnesses (P75 א A B L W Θ Ψ 0141 [ƒ1] ƒ13 33 M as well as several versions and fathers) have the words (though l672 l950 syp read ᾿Ιησοῦ [Iēsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.
  476. John 6:24 tn Or “embarked in the boats.”
  477. John 6:24 sn See the note on Capernaum at John 6:17.
  478. John 6:25 tn Or “sea.” See the note on “lake” in v. 16.
  479. John 6:25 sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.
  480. John 6:26 tn Grk “answered and said to them.”
  481. John 6:26 tn Grk “Truly, truly, I say to you.”
  482. John 6:26 tn Grk “because you ate of the loaves of bread and were filled.”
  483. John 6:27 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”
  484. John 6:27 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
  485. John 6:27 tn Grk “on this one.”
  486. John 6:28 tn Grk “the works.”
  487. John 6:28 tn Grk “What must we do to work the works of God?”
  488. John 6:29 tn Grk “answered and said to them.”
  489. John 6:29 tn Grk “the work.”
  490. John 6:29 tn Grk “This is the work of God.”
  491. John 6:29 tn Grk “that one” (i.e., God).
  492. John 6:31 tn Or “forefathers”; Grk “fathers.”
  493. John 6:31 sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).
  494. John 6:32 tn Grk “Truly, truly, I say to you.”
  495. John 6:33 tn Or “he who.”
  496. John 6:34 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).
  497. John 6:35 tn Grk “the one who believes in me will not possibly thirst, ever.”sn The one who believes in me will never be thirsty. Note the parallelism between “coming to Jesus” in the first part of v. 35 and “believing in Jesus” in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17-21).
  498. John 6:36 tn Grk “But I said to you.”
  499. John 6:36 tc A few witnesses lack με (me, “me”; א A a b e q sys,c), while the rest of the tradition has the word (P66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity’s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be “me” or it could be “signs,” reaching back to vv. 26 and 30. However, the oblique form of ἐγώ (egō, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text.
  500. John 6:37 tn Or “drive away”; Grk “cast out.”
  501. John 6:39 tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.
  502. John 6:40 tn Or “resurrect him,” or “make him live again.”
  503. John 6:40 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
  504. John 6:41 tn Grk “Then 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 translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.
  505. John 6:43 tn Grk “answered and said to them.”
  506. John 6:43 tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).
  507. John 6:44 tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).
  508. John 6:45 sn A quotation from Isa 54:13.
  509. John 6:45 tn Or “listens to the Father and learns.”
  510. John 6:46 tn Grk “this one.”
  511. John 6:46 sn This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus’ preceding and following remarks to third person in v. 46 suggests that the author has added a clarifying comment here.
  512. John 6:47 tn Grk “Truly, truly, I say to you.”
  513. John 6:47 tc Most witnesses (A C2 D Ψ ƒ1,13 33 M lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (P66,75vid א B C* L T W Θ 892) lack any object is solid testimony to the shorter text’s authenticity.
  514. John 6:47 tn Cf. John 6:40.
  515. John 6:48 tn That is, “the bread that produces (eternal) life.”
  516. John 6:49 tn Or “forefathers”; Grk “fathers.”
  517. John 6:50 tn Or “Here.”
  518. John 6:50 tn Grk “someone” (τις, tis).
  519. John 6:51 tn Grk “And the bread.”
  520. John 6:52 tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.
  521. John 6:52 tn Grk “with one another, saying.”
  522. John 6:52 tn Grk “this one,” “this person.”
  523. John 6:53 tn Grk “Truly, truly, I say to you.”
  524. John 6:53 sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.
  525. John 6:53 tn That is, “no eternal life” (as opposed to physical life).
  526. John 6:54 tn Or “who chews”; Grk ὁ τρώγων (ho trōgōn). The alternation between ἐσθίω (esthiō, “eat,” v. 53) and τρώγω (trōgō, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).
  527. John 6:54 sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).
  528. John 6:55 tn Or “real.”
  529. John 6:55 tn Or “real.”
  530. John 6:56 tn Or “who chews.” On the alternation between ἐσθίω (esthiō, “eat,” v. 53) and τρώγω (trōgō, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
  531. John 6:56 sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.
  532. John 6:57 tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esthiō, “eat,” v. 53) and τρώγω (trōgō, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
  533. John 6:58 tn Or “This one.”
  534. John 6:58 tn Or “forefathers”; Grk “fathers.”
  535. John 6:58 tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.
  536. John 6:58 tn Or “who chews.” On the alternation between ἐσθίω (esthiō, “eat,” v. 53) and τρώγω (trōgō, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
  537. John 6:59 tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.
  538. John 6:59 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
  539. John 6:59 sn See the note on Capernaum at John 6:17.
  540. John 6:60 tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.
  541. John 6:60 tn Or “hard,” “demanding.”
  542. John 6:60 tn Or “teaching”; Grk “word.”
  543. John 6:60 tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouō) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.
  544. John 6:61 tn Grk “When Jesus knew within himself.”
  545. John 6:61 tn Or “were grumbling.”
  546. John 6:61 tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood”), and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.
  547. John 6:62 tn Or “he was formerly?”
  548. John 6:63 tn Grk “the flesh counts for nothing.”
  549. John 6:63 tn Or “are spirit-giving and life-producing.”
  550. John 6:64 sn This is a parenthetical comment by the author.
  551. John 6:65 tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.
  552. John 6:65 tn Grk “unless it has been permitted to him by the Father.”
  553. John 6:66 tn Grk “many of his disciples went back to what lay behind.”
  554. John 6:66 tn Grk “were not walking with him.”
  555. John 6:67 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).
  556. John 6:69 tn Grk “And we.”
  557. John 6:69 sn See 1 John 4:16.
  558. John 6:69 tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, ho hagios tou theou), Tertullian has ὁ Χριστός (ho Christos, “the Christ”); C3 Θ* ƒ1 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (ho Christos ho huios tou theou, “the Christ, the Son of God”); two versional witnesses (b syc) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 ƒ13 33 M) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (ho Christos ho huios tou theou tou zōntos, “the Christ, the Son of the living God”); and P66 as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by P75 א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in significant witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).
  559. John 6:70 tn Grk “Jesus answered them.”
  560. John 6:70 tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”
  561. John 6:71 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.
  562. John 6:71 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.
  563. John 6:71 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.
  564. John 7:1 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.
  565. John 7:1 tn Grk “Jesus was traveling around in Galilee.”
  566. John 7:1 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
  567. John 7:1 tn Grk “he did not want to travel around in Judea.”
  568. John 7:1 tn Or “the Jewish 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 should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
  569. John 7:1 tn Grk “were seeking.”
  570. John 7:2 tn Or “Feast of Tabernacles” or Or “Feast of Booths” (the feast where people lived in tents or huts, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skēnopēgia) for the Feast of Shelters constitutes the only use of this term in the New Testament.
  571. John 7:2 sn Since the present verse places these incidents at the Feast of Shelters (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1-47), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.
  572. John 7:3 tn Grk “his brothers.”sn Jesus’ brothers. Jesus’ brothers (really his half brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.
  573. John 7:3 tn Grk “your deeds that you are doing.”sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission—he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.
  574. John 7:4 tn Or “seeks to be well known.”
  575. John 7:4 sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)
  576. John 7:5 sn This is a parenthetical note by the author.
  577. John 7:6 tn Grk “Then Jesus said to them.”
  578. John 7:6 tn Or “my opportunity.”
  579. John 7:6 tn Or “is not yet here.”
  580. John 7:6 tn Grk “your time is always ready.”
  581. John 7:8 sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.
  582. John 7:8 tc Most mss (P66,75 B L T W Θ Ψ 070 0105 0250 ƒ1,13 M sa), including most of the better witnesses, have “not yet” (οὔπω, oupō) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.
  583. John 7:8 tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (hōra) elsewhere as a reference to the time appointed for Jesus by the Father—the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.
  584. John 7:8 tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”
  585. John 7:10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  586. John 7:11 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
  587. John 7:11 tn Grk “Where is that one?”
  588. John 7:12 tn Grk “And there was.”
  589. John 7:12 tn Or “complaining.”
  590. John 7:12 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
  591. John 7:12 tn Or “the crowd.”
  592. John 7:13 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.
  593. John 7:14 tn Grk “to the temple.”
  594. John 7:14 tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.
  595. John 7:15 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
  596. John 7:15 tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.
  597. John 7:15 tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).sn He has never had formal instruction. Ironically when the Jewish leaders came face-to-face with the Word become flesh—the preexistent Logos, creator of the universe and divine Wisdom personified—they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.
  598. John 7:16 tn Grk “So Jesus answered and said to them.”
  599. John 7:16 tn The phrase “the one who sent me” refers to God.
  600. John 7:17 tn Grk “his will.”
  601. John 7:17 tn Grk “or whether I speak from myself.”
  602. John 7:18 tn Grk “who speaks from himself.”
  603. John 7:18 tn Or “seeks.”
  604. John 7:18 tn Or “praise”; Grk “glory.”
  605. John 7:18 tn Or “seeks.”
  606. John 7:18 tn Or “praise”; Grk “glory.”
  607. John 7:18 tn Or “is truthful”; Grk “is true.”
  608. John 7:19 tn Or “accomplishes”; Grk “does.”
  609. John 7:19 tn Grk “seek.”
  610. John 7:20 tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).
  611. John 7:20 tn Grk “You have a demon!”
  612. John 7:20 tn Grk “Who is seeking to kill you?”sn Who is trying to kill you? Many of the crowd (if they had come in from surrounding regions for the feast) probably were ignorant of any plot. The plot was on the part of the Jewish leaders. Note how carefully John distinguishes between the leadership and the general populace in their respective responses to Jesus.
  613. John 7:21 tn Grk “Jesus answered and said to them.”
  614. John 7:21 tn Grk “I did one deed.”
  615. John 7:21 sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)
  616. John 7:22 tn Grk “gave you circumcision.”
  617. John 7:22 tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.
  618. John 7:23 tn Grk “a man.” See the note on “male child” in the previous verse.
  619. John 7:23 tn Grk “receives circumcision.”
  620. John 7:23 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.
  621. John 7:23 tn Or “made an entire man well.”
  622. John 7:24 tn Or “based on sight.”
  623. John 7:24 tn Or “honest”; Grk “righteous.”
  624. John 7:25 tn Grk “Is it not this one.”
  625. John 7:25 tn Grk “seeking.”
  626. John 7:26 tn Or “speaking openly.”
  627. John 7:26 sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.
  628. John 7:26 tn Grk “the rulers.” In context this refers to the Jewish leaders.
  629. John 7:26 tn Grk “this one.”
  630. John 7:26 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  631. John 7:27 tn Grk “this one.”
  632. John 7:27 sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.
  633. John 7:27 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  634. John 7:27 sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.
  635. John 7:28 tn Grk “the temple.”
  636. John 7:28 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
  637. John 7:28 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult—it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
  638. John 7:28 tn Grk “And I have not come from myself.”
  639. John 7:28 tn The phrase “the one who sent me” refers to God.
  640. John 7:28 tn Grk “the one who sent me is true, whom you do not know.”
  641. John 7:29 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
  642. John 7:29 tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.
  643. John 7:29 tn Grk “and that one.”
  644. John 7:30 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.
  645. John 7:30 tn Grk “his hour.”
  646. John 7:31 tn Or “The common people” (as opposed to the religious authorities).
  647. John 7:31 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  648. John 7:31 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).
  649. John 7:32 sn See the note on Pharisees in 1:24.
  650. John 7:32 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
  651. John 7:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  652. John 7:32 tn Or “servants.” The “chief priests and Pharisees” 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. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).
  653. John 7:32 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
  654. John 7:33 tn Grk “Yet a little I am with you.”
  655. John 7:33 tn The word “then” is not in the Greek text, but is implied.
  656. John 7:34 tn Grk “seek me.”
  657. John 7:35 tn Or “the Jewish 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 is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).
  658. John 7:35 tn Grk “this one.”
  659. John 7:35 tn Grk “will not find him.”
  660. John 7:35 sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.
  661. John 7:35 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.
  662. John 7:36 tn Grk “What is this word that he said.”
  663. John 7:36 tn Grk “seek me.”
  664. John 7:37 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
  665. John 7:37 tn Grk “Jesus stood up and cried out, saying.”
  666. John 7:38 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.” Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person’s life are fulfilled. “When the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him” (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the “Eastern interpretation” following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA28, and UBS5. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the “Western interpretation” because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Thüsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the “christological interpretation” because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) ἐάν τις διψᾷ ἐρχέσθω πρός με, καὶ πινέτω (38) ὁ πιστεύων εἰς ἐμέ. Καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of αὐτοῦ (autou); and (3) the source of the scripture quotation. With regard to (1) P66 does place a full stop after πινέτω (pinetō), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of αὐτοῦ. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the ‘source’ of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself, but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus “departs” (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15-16 which describes the water brought forth from the rock in the wilderness by Moses (“Les citations targumiques dans le quatrième évangile,” RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul’s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water—the Spirit—will flow. Carson (see note above) discusses this imagery although he favors the traditional or “Eastern” interpretation. In summary, the latter or “Western” interpretation is to be preferred.
  667. John 7:38 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
  668. John 7:38 sn An OT quotation whose source is difficult to determine. Isa 44:3; 55:1; 58:11; and Zech 14:8 have all been suggested.
  669. John 7:39 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.
  670. John 7:39 sn This is a parenthetical note by the author.
  671. John 7:40 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
  672. John 7:40 tn Or “truly.”
  673. John 7:40 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
  674. John 7:41 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  675. John 7:41 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
  676. John 7:41 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).
  677. John 7:42 tn Grk “is from the seed” (an idiom for human descent).
  678. John 7:42 sn An allusion to Ps 89:4.
  679. John 7:42 sn An allusion to Mic 5:2.
  680. John 7:42 tn Grk “the village where David was.”
  681. John 7:43 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
  682. John 7:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  683. John 7:44 sn Cf. John 7:30 regarding the attempt to seize Jesus.
  684. John 7:45 tn Or “servants.” The “chief priests and Pharisees” 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. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
  685. John 7:45 tn Grk “came.”
  686. John 7:45 sn See the note on Pharisees in 1:24.
  687. John 7:45 tn Grk “Why did you not bring him?” The words “back with you” are implied.
  688. John 7:47 tn Grk “answered them.”
  689. John 7:47 tn Questions prefaced with μή (mē) 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 you?”).
  690. John 7:48 tn Grk “the rulers,” used here to describe members of the Sanhedrin.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 member of the ruling council here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same Greek word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
  691. John 7:48 tn Questions prefaced with μή (mē) 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?”).
  692. John 7:49 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
  693. John 7:50 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
  694. John 7:50 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
  695. John 7:50 tn Grk “said to them.”
  696. John 7:51 tn Grk “judge.”
  697. John 7:51 tn Grk “knows.”
  698. John 7:51 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).
  699. John 7:52 tn Grk “They answered and said to him.”
  700. John 7:52 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
  701. John 7:52 tc At least one early and significant ms (P66*) places the article before “prophet” (ὁ προφήτης, ho prophētēs), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of P66 which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).
  702. John 7:53 tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best mss and was almost certainly not an original part of the Gospel of John. Among modern commentators and textual critics, it is a foregone conclusion that the section is not original but represents a later addition to the text of the Gospel. B. M. Metzger summarizes: “the evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming” (TCGNT 187). External evidence is as follows. For the omission of 7:53-8:11: P66,75 א B L N T W Δ Θ Ψ 0141 0211 33 565 1241 1424* 2768 al. In addition codices A and C are defective in this part of John, but it appears that neither contained the pericope because careful measurement shows that there would not have been enough space on the missing pages to include the pericope 7:53-8:11 along with the rest of the text. Among the mss that include 7:53-8:11 are D M lat. In addition E S Λ 1424mg al include part or all of the passage with asterisks or obeli, 225 places the pericope after John 7:36, ƒ1 places it after John 21:25, 115 and a few others after John 8:12, ƒ13 after Luke 21:38, and the corrector of 1333 includes it after Luke 24:53. (For a more complete discussion of the locations where this “floating” text has ended up, as well as a minority opinion on the authenticity of the passage, see M. A. Robinson, “Preliminary Observations regarding the Pericope Adulterae Based upon Fresh Collations of nearly All Continuous-Text Manuscripts and All Lectionary Manuscripts containing the Passage,” Filologia Neotestamentaria 13 [2000]: 35-59, especially 41-42.) In evaluating this ms evidence, it should be remembered that in the Gospels A is considered to be Byzantine (unlike in the epistles and Revelation, where it is Alexandrian), as are E F G (mss with the same designation are Western in the epistles). This leaves D as the only major Western majuscule witness in the Gospels for the inclusion. Therefore the evidence could be summarized by saying that almost all early mss of the Alexandrian text-form omit the pericope, while most mss of the Western and Byzantine families include it. But it must be remembered that “Western mss” here refers only to D, a single witness (as far as Greek mss are concerned). Thus it can be seen that practically all of the earliest and best mss extant omit the pericope; it is found only in mss of secondary importance. But before one can conclude that the passage was not originally part of the Gospel of John, internal evidence needs to be considered as well. Internal evidence in favor of the inclusion of 8:1-11 (7:53-8:11): (1) 7:53 fits in the context. If the “last great day of the feast” (7:37) refers to the conclusion of the Feast of Tabernacles, then the statement refers to the pilgrims and worshipers going home after living in “booths” for the week while visiting Jerusalem. (2) There may be an allusion to Isa 9:1-2 behind this text: John 8:12 is the point when Jesus describes himself as the Light of the world. But the section in question mentions that Jesus returned to the temple at “early dawn” (῎Ορθρου, Orthrou, in 8:2). This is the “dawning” of the Light of the world (8:12) mentioned by Isa 9:2. (3) Furthermore, note the relationship to what follows: Just prior to presenting Jesus’ statement that he is the Light of the world, John presents the reader with an example that shows Jesus as the light. Here the woman “came to the light” while her accusers shrank away into the shadows, because their deeds were evil (cf. 3:19-21). Internal evidence against the inclusion of 8:1-11 (7:53-8:11): (1) In reply to the claim that the introduction to the pericope, 7:53, fits the context, it should also be noted that the narrative reads well without the pericope, so that Jesus’ reply in 8:12 is directed against the charge of the Pharisees in 7:52 that no prophet comes from Galilee. (2) The assumption that the author “must” somehow work Isa 9:1-2 into the narrative is simply that—an assumption. The statement by the Pharisees in 7:52 about Jesus’ Galilean origins is allowed to stand without correction by the author, although one might have expected him to mention that Jesus was really born in Bethlehem. And 8:12 does directly mention Jesus’ claim to be the Light of the world. The author may well have presumed familiarity with Isa 9:1-2 on the part of his readers because of its widespread association with Jesus among early Christians. (3) The fact that the pericope deals with the light/darkness motif does not inherently strengthen its claim to authenticity, because the motif is so prominent in the Fourth Gospel that it may well have been the reason why someone felt that the pericope, circulating as an independent tradition, fit so well here. (4) In general the style of the pericope is not Johannine either in vocabulary or grammar (see D. B. Wallace, “Reconsidering ‘The Story of the Woman Taken in Adultery Reconsidered’,” NTS 39 [1993]: 290-96). According to R. E. Brown it is closer stylistically to Lukan material (John [AB], 1:336). Interestingly one significant family of mss (ƒ13) places the pericope after Luke 21:38. Conclusion: In the final analysis, the weight of evidence in this case must go with the external evidence. The earliest and best mss do not contain the pericope. It is true with regard to internal evidence that an attractive case can be made for inclusion, but this is by nature subjective (as evidenced by the fact that strong arguments can be given against such as well). In terms of internal factors like vocabulary and style, the pericope does not stand up very well. The question may be asked whether this incident, although not an original part of the Gospel of John, should be regarded as an authentic tradition about Jesus. It could well be that it is ancient and may indeed represent an unusual instance where such a tradition survived outside of the bounds of the canonical literature. However, even that needs to be nuanced (see B. D. Ehrman, “Jesus and the Adulteress,” NTS 34 [1988]: 24-44).sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
  703. John 8:1 sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.
  704. John 8:2 tn An ingressive sense for the imperfect fits well here following the aorist participle.
  705. John 8:3 tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateus) as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.
  706. John 8:3 sn See the note on Pharisees in 1:24.
  707. John 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
  708. John 8:5 sn An allusion to Lev 20:10 and Deut 22:22-24.
  709. John 8:5 sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.
  710. John 8:6 tn Grk “so that they could accuse.”
  711. John 8:6 sn This is a parenthetical note by the author of 7:53-8:11.
  712. John 8:6 tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagraphō) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).
  713. John 8:7 tn Or “he straightened up.”
  714. John 8:7 tn Grk “and said to them.”
  715. John 8:7 tn Or “sinless.”
  716. John 8:8 tn Here καί (kai) has been translated as “Then” to indicate the implied sequence of events within the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.
  717. John 8:9 tn Or “beginning from the eldest.”
  718. John 8:10 tn Or “straightened up.”
  719. John 8:10 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.
  720. John 8:11 tc The earliest and best mss do not contain 7:53-8:11 (see note on 7:53).
  721. John 8:12 tn Grk “Then again Jesus spoke to them saying.”
  722. John 8:12 sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.
  723. John 8:12 tn The double negative οὐ μή (ou mē) is emphatic in 1st century Hellenistic Greek.
  724. John 8:13 sn See the note on Pharisees in 1:24.
  725. John 8:13 tn Grk “Then the Pharisees said to him.”
  726. John 8:13 sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.
  727. John 8:14 tn Grk “Jesus answered and said to them.”
  728. John 8:14 tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.
  729. John 8:14 sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.
  730. John 8:15 tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.
  731. John 8:15 tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.
  732. John 8:15 sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged—just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.
  733. John 8:16 tn Grk “my judgment is true.”
  734. John 8:16 tn The phrase “when I judge” is not in the Greek text, but is implied by the context.
  735. John 8:16 tn The phrase “do so together” is not in the Greek text, but is implied by the context.
  736. John 8:17 sn An allusion to Deut 17:6.
  737. John 8:18 tn Grk “I am the one who testifies about myself.”
  738. John 8:19 tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.
  739. John 8:19 sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).
  740. John 8:20 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  741. John 8:20 tn The term γαζοφυλάκιον (gazophulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).
  742. John 8:20 tn Grk “the temple.”
  743. John 8:20 tn Grk “his hour.”
  744. John 8:20 sn This is a parenthetical note by the author.
  745. John 8:21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  746. John 8:21 tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.
  747. John 8:21 tn Grk “you will seek me.”
  748. John 8:21 tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en tē hamartia humōn apothaneisthe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.
  749. John 8:22 tn Or “the Jewish 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 to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.
  750. John 8:22 tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.
  751. John 8:23 tn Grk “And he said to them.”
  752. John 8:23 tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.
  753. John 8:24 tn Grk “thus I said to you.”
  754. John 8:24 tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).sn See the note on Christ in 1:20.
  755. John 8:25 tn Grk “Jesus said to them.”
  756. John 8:26 tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.
  757. John 8:26 tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.
  758. John 8:26 tn Grk “true” (in the sense of one who always tells the truth).
  759. John 8:26 tn Grk “and what things I have heard from him, these things I speak to the world.”
  760. John 8:27 sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.
  761. John 8:28 tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).
  762. John 8:28 tn Grk “that I am.” See the note on this phrase in v. 24.
  763. John 8:28 tn Grk “I do nothing from myself.”
  764. John 8:28 tn Grk “but just as the Father taught me, these things I speak.”
  765. John 8:29 tn That is, “he has not abandoned me.”
  766. John 8:30 tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
  767. John 8:31 tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), 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; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).
  768. John 8:31 tn Grk “If you continue in my word.”
  769. John 8:31 tn Or “truly.”
  770. John 8:32 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.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).
  771. John 8:33 tn Grk “We are the seed” (an idiom).
  772. John 8:33 tn Grk “They answered to him.”
  773. John 8:33 tn Or “How is it that you say.”
  774. John 8:34 tn Grk “Truly, truly, I say to you.”
  775. John 8:34 tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiōn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.
  776. John 8:34 tn See the note on the word “slaves” in 4:51.
  777. John 8:35 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”).
  778. John 8:35 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).
  779. John 8:36 tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).
  780. John 8:37 tn Grk “seed” (an idiom).
  781. John 8:37 tn Grk “you are seeking.”
  782. John 8:37 tn Grk “my word.”
  783. John 8:37 tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.
  784. John 8:38 tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (humōn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 ƒ1,13 33 M it sy). No pronoun here is read by P66,75 B C L 070. This problem cannot be isolated from the second in the verse, however. See that discussion below.
  785. John 8:38 tn Grk “The things which I have seen with the Father I speak about.”
  786. John 8:38 tn Grk “and you.”
  787. John 8:38 tc A few significant witnesses lack ὑμῶν (humōn, “your”) here (P66,75 B L W 070), while the majority have the pronoun (א C D Θ Ψ 0250 ƒ1,13 33 565 892 M al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patros humōn poieite), τῷ πατρὶ ὑμῶν (tō patri humōn), and τῷ πατρὶ ὑμῶν ταῦτα (tō patri humōn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.
  788. John 8:39 tn Grk “They answered and said to him.”
  789. John 8:39 tn Or “Our father is Abraham.”
  790. John 8:39 tn Grk “Jesus said to them.”
  791. John 8:39 tc Although most mss (C W Θ Ψ 0250 ƒ1,13 33 M) have the imperfect ἦτε (ēte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (P66,75 א B D L 070 lat).
  792. John 8:39 tc Some significant mss (P66 B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א2 C K L N Δ Ψ ƒ1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (P75 א* B2 D W Γ Θ 070 0250 1424 pm).tn Or “you would do.”
  793. John 8:40 tn Grk “seeking.”
  794. John 8:40 tn Grk “has spoken to you.”
  795. John 8:40 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.
  796. John 8:41 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
  797. John 8:41 tc ‡ Significant and early witnesses (א B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; P66,75 C D Θ Ψ 0250 ƒ13 33 M). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA28 has the conjunction in brackets, indicating some doubt as to its authenticity.
  798. John 8:41 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
  799. John 8:41 sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.
  800. John 8:42 tn Grk “Jesus said to them.”
  801. John 8:42 tn Or “I came from God and have arrived.”
  802. John 8:42 tn Grk “For I.” Here γάρ (gar) has not been translated.
  803. John 8:42 tn Grk “from myself.”
  804. John 8:42 tn Grk “that one” (referring to God).
  805. John 8:43 tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.
  806. John 8:43 tn Grk “my word.”
  807. John 8:44 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
  808. John 8:44 tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).
  809. John 8:44 tn Grk “the desires of your father you want to do.”
  810. John 8:44 tn Grk “That one” (referring to the devil).
  811. John 8:44 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
  812. John 8:44 tn Grk “Whenever he speaks the lie.”
  813. John 8:44 tn Grk “he speaks from his own.”
  814. John 8:44 tn Grk “because he is a liar and the father of it.”
  815. John 8:45 tn Or “because I tell you.”
  816. John 8:46 tn Or “can convict me.”
  817. John 8:46 tn Or “of having sinned”; Grk “of sin.”
  818. John 8:46 tn Or “if I tell you.”
  819. John 8:47 tn Grk “who is of.”
  820. John 8:47 tn Grk “to God hears” (in the sense of listening to something and responding to it).
  821. John 8:47 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
  822. John 8:47 tn Grk “you are not of God.”
  823. John 8:48 tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.
  824. John 8:48 tn Grk “answered and said to him.”
  825. John 8:48 tn Grk “Do we not say rightly.”
  826. John 8:48 tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samaritēs ei su kai daimonion echeis). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.
  827. John 8:49 tn Grk “I do not have a demon.”
  828. John 8:49 tn “Yet” is supplied to show the contrastive element present in the context.
  829. John 8:50 tn Grk “I am not seeking.”
  830. John 8:50 tn Grk “my glory.”
  831. John 8:50 tn Grk “who seeks.”
  832. John 8:50 tn Or “will be the judge.”
  833. John 8:51 tn Grk “Truly, truly, I say to you.”
  834. John 8:51 tn Grk “If anyone keeps.”
  835. John 8:51 tn Grk “my word.”
  836. John 8:51 tn Grk “he will never see death forever.” The Greek negative here is emphatic.sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.
  837. John 8:52 tc ‡ Significant and early witnesses (P66 א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; P75 D L Ψ 070 ƒ1,13 33 M lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (P75) has the conjunction, the combination of P66 א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA28 has the conjunction in brackets, indicating some doubt as to its authenticity.
  838. John 8:52 tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).
  839. John 8:52 tn Grk “said to him.”
  840. John 8:52 tn Grk “you have a demon.”
  841. John 8:52 tn “Yet” has been supplied to show the contrastive element present in the context.
  842. John 8:52 tn Grk “If anyone keeps.”
  843. John 8:52 tn Grk “my word.”
  844. John 8:52 tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).
  845. John 8:52 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
  846. John 8:53 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).
  847. John 8:54 tn Grk “Jesus answered.”
  848. John 8:54 tn Grk “is nothing.”
  849. John 8:54 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
  850. John 8:55 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
  851. John 8:55 tn Grk “If I say, ‘I do not know him.’”
  852. John 8:55 tn Grk “I keep.”
  853. John 8:55 tn Grk “his word.”
  854. John 8:56 tn Or “rejoiced greatly.”
  855. John 8:56 tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice—an occasion of certain rejoicing.
  856. John 8:57 tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.
  857. John 8:57 tn Grk “said to him.”
  858. John 8:57 tn Grk ‘You do not yet have fifty years” (an idiom).
  859. John 8:57 tn Grk “And have.”
  860. John 8:58 tn Grk “Truly, truly, I say to you.”
  861. John 8:58 tn Grk “before Abraham was.”
  862. John 8:58 sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).
  863. John 8:59 tn Grk “they took up.”
  864. John 8:59 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
  865. John 8:59 tn The prepositional phrase “from them” has been supplied to clarify that the passive verb “was hidden” does not mean that Jesus turned invisible, but rather that his opponents were not able to find him at that moment.
  866. John 8:59 tc Most later witnesses (A Θc ƒ1,13 M) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielthōn dia mesou kai parēgen houtōs), while many others have similar permutations (so א1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autōn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragōn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (P66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.tn Grk “from the temple.”
  867. John 9:1 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragōn), convey only the vaguest indication of the circumstances. sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists—the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18; 35:5; 42:7) it is considered to be a messianic activity.
  868. John 9:2 tn Grk “asked him, saying.”
  869. John 9:2 tn Grk “this one.”
  870. John 9:2 tn Grk “in order that he should be born blind.”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.
  871. John 9:3 tn Grk “this one.”
  872. John 9:3 tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”
  873. John 9:3 tn Or “deeds”; Grk “works.”
  874. John 9:3 tn Or “manifested,” “brought to light.”
  875. John 9:3 tn Grk “in him.”
  876. John 9:4 tn Grk “We must work the works.”
  877. John 9:4 tn Or “of him who sent me” (God).
  878. John 9:4 tn Or “while.”
  879. John 9:5 sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).
  880. John 9:6 tn Grk “said these things.”
  881. John 9:6 tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.
  882. John 9:6 tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.
  883. John 9:6 tn Grk “on his.”
  884. John 9:7 tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.
  885. John 9:7 sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.
  886. John 9:7 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
  887. John 9:8 tn Or “formerly.”
  888. John 9:8 tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.
  889. John 9:8 tn Grk “the one.”
  890. John 9:9 tn Grk “Others were saying.”
  891. John 9:9 tn Grk “This is the one.”
  892. John 9:9 tn Grk “No, but he is like him.”
  893. John 9:9 tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.
  894. John 9:9 tn Grk “I am he.”
  895. John 9:10 tn Grk “So they were saying to him.”
  896. John 9:10 tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).
  897. John 9:11 tn Grk “That one answered.”
  898. John 9:11 tn Or “clay” (moistened earth of a clay-like consistency).
  899. John 9:11 tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.
  900. John 9:11 tn Grk “said to me.”
  901. John 9:11 tn Or “and I gained my sight.”
  902. John 9:12 tn Grk “And they said.”
  903. John 9:12 tn Grk “that one.” “Man” is more normal English style for the referent.
  904. John 9:12 tn Grk “He said.”
  905. John 9:13 tn Grk “who was formerly blind.”
  906. John 9:13 sn See the note on Pharisees in 1:24.
  907. John 9:14 tn Or “clay” (moistened earth of a clay-like consistency).
  908. John 9:14 tn Grk “and opened his eyes” (an idiom referring to restoration of sight).
  909. John 9:14 sn This is a parenthetical note by the author.
  910. John 9:15 tn Or “how he had become able to see.”sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).
  911. John 9:15 tn Grk “And he said to them.”
  912. John 9:15 tn Or “clay” (moistened earth of a clay-like consistency).
  913. John 9:15 tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).
  914. John 9:16 tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).
  915. John 9:16 tn Grk “he does not keep.”
  916. John 9:16 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
  917. John 9:16 tn Grk “do.”
  918. John 9:16 tn Or “So there was discord.”
  919. John 9:17 tn Grk “the blind man.”
  920. John 9:17 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
  921. John 9:17 tn Grk “And he said, ‘He is a prophet.’”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.”
  922. John 9:18 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.”
  923. John 9:18 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
  924. John 9:18 tn Grk “they called.”
  925. John 9:18 tn Or “the man who had gained his sight.”
  926. John 9:19 tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.
  927. John 9:19 tn The Greek pronoun and verb are both plural (both parents are addressed).
  928. John 9:20 tn Grk “So his parents answered and said.”
  929. John 9:21 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
  930. John 9:21 tn Or “he is of age.”
  931. John 9:22 tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.
  932. John 9:22 tn Grk “confessed him.”
  933. John 9:22 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  934. John 9:22 tn Or “would be expelled from.”
  935. John 9:22 sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.
  936. John 9:23 tn Or “he is of age.”
  937. John 9:23 sn This is a parenthetical note by the author explaining the parents’ response.
  938. John 9:24 tn Grk “they called.”
  939. John 9:24 tn Grk “who was blind.”
  940. John 9:24 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
  941. John 9:24 tn The phrase “this man” is a reference to Jesus.
  942. John 9:25 tn Grk “Then that one answered.”
  943. John 9:26 tn Grk “open your eyes” (an idiom referring to restoration of sight).
  944. John 9:27 tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
  945. John 9:27 tn Grk “you did not hear.”
  946. John 9:27 tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.
  947. John 9:27 tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.
  948. John 9:28 tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  949. John 9:28 tn The Greek word means “to insult strongly” or “slander.”
  950. John 9:28 tn Grk “and said.”
  951. John 9:28 tn Grk “You are that one’s disciple.”
  952. John 9:29 tn Grk “where this one.”
  953. John 9:30 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
  954. John 9:30 tn Grk “For in this is a remarkable thing.”
  955. John 9:30 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
  956. John 9:31 tn Grk “God does not hear.”
  957. John 9:31 tn Or “godly.”
  958. John 9:31 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
  959. John 9:31 tn Or “hears.”
  960. John 9:31 tn Grk “this one.”
  961. John 9:32 tn Or “Never from the beginning of time,” Grk “From eternity.”
  962. John 9:32 tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).
  963. John 9:33 tn Grk “this one.”
  964. John 9:34 tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”
  965. John 9:34 tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.
  966. John 9:34 tn Grk “and are you teaching us?”
  967. John 9:35 tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.
  968. John 9:35 tc Although most witnesses (A L Θ Ψ 070 0250 ƒ1,13 33 M lat) have θεοῦ (theou, “of God”) instead of ἀνθρώπου (anthrōpou, “of man”) here, the better witnesses (P66,75 א B D W sys) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.
  969. John 9:36 tn Grk “That one.”
  970. John 9:36 tn Grk answered and said.” This has been simplified in the translation to “replied.”
  971. John 9:36 tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.
  972. John 9:37 tn Grk “that one.”
  973. John 9:37 tn The καί—καί (kai—kai) construction would normally be translated “both—and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.
  974. John 9:38 sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskuneō) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John’s narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.
  975. John 9:39 tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  976. John 9:39 tc ‡ Some early and significant witnesses (P75 א* W b sams ac2 mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of P75 here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is a significant and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskuneō, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.
  977. John 9:39 tn Or “that those who do not see may see.”
  978. John 9:40 sn See the note on Pharisees in 1:24.
  979. John 9:40 tn Grk “heard these things.”
  980. John 9:40 tn Grk “and said to him.”
  981. John 9:40 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).
  982. John 9:41 tn Grk “Jesus said to them.”
  983. John 9:41 tn Grk “you would not have sin.”
  984. John 9:41 tn Grk “now because you say, ‘We see…’”
  985. John 9:41 tn Or “your sin.”
  986. John 9:41 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).
  987. John 10:1 tn Grk “Truly, truly, I say to you.”
  988. John 10:1 sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulē] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).
  989. John 10:1 tn Or “entrance.”
  990. John 10:3 tn Or “porter” (British English).sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.
  991. John 10:3 tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
  992. John 10:3 tn Grk “For this one.”
  993. John 10:3 tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  994. John 10:3 sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.
  995. John 10:4 tn The word “sheep” is not in the Greek text, but is implied.
  996. John 10:4 tn Grk “because they know.”
  997. John 10:5 tn Or “someone whom they do not know.”
  998. John 10:5 tn Grk “know.”
  999. John 10:5 tn Or “the voice of someone they do not know.”
  1000. John 10:6 sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolē) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.
  1001. John 10:6 tn Grk “these.”
  1002. John 10:6 tn Or “comprehend.”
  1003. John 10:7 tn Grk “Truly, truly, I say to you.”
  1004. John 10:7 tn Or “I am the sheep’s door.”
  1005. John 10:8 tn Grk “are” (present tense).
  1006. John 10:8 tn Or “the sheep did not hear them.”
  1007. John 10:9 tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eiserchomai kai exerchomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.
  1008. John 10:9 sn That is, pasture land in contrast to cultivated land.
  1009. John 10:10 tn That is, “to slaughter” (in reference to animals).
  1010. John 10:10 tn That is, more than one would normally expect or anticipate.
  1011. John 10:11 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
  1012. John 10:11 tn Or “The good shepherd dies willingly.”sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).
  1013. John 10:12 sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.
  1014. John 10:12 tn Grk “leaves.”
  1015. John 10:12 tn Or “flees.”
  1016. John 10:12 tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.
  1017. John 10:13 tn Grk “does not have a care for the sheep.”
  1018. John 10:13 tc The phrase “he runs away” is lacking in several significant mss (P44vid,45, 66, 75 א A*vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.
  1019. John 10:14 tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  1020. John 10:14 tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”
  1021. John 10:15 tn Or “I die willingly.”
  1022. John 10:15 tn Or “on behalf of” or “for the sake of.”
  1023. John 10:16 tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
  1024. John 10:16 tn Or “that do not belong to”; Grk “that are not of.”
  1025. John 10:16 sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world—not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.
  1026. John 10:16 tn Grk “they will hear my voice.”
  1027. John 10:16 tn Grk “voice, and.”
  1028. John 10:16 tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.
  1029. John 10:17 tn Grk “Because of this the Father loves me.”
  1030. John 10:17 tn Or “die willingly.”
  1031. John 10:18 tn Or “give it up.”
  1032. John 10:18 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
  1033. John 10:18 tn Or “I have the right.”
  1034. John 10:18 tn Or “I have the right.”
  1035. John 10:18 tn Or “order.”
  1036. John 10:19 tn Or perhaps “the Jewish religious leaders”; 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 could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.
  1037. John 10:20 tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.
  1038. John 10:21 tn Or “the sayings.”
  1039. John 10:21 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
  1040. John 10:21 tn Questions prefaced with μή (mē) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).
  1041. John 10:22 tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c.—when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).
  1042. John 10:23 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
  1043. John 10:23 tn Grk “in the temple.”
  1044. John 10:23 tn Or “portico,” “colonnade”; Grk “stoa.”sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.
  1045. John 10:24 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.
  1046. John 10:24 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
  1047. John 10:24 tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (tēn psuchēn hēmōn aireis) meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”
  1048. John 10:24 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).sn See the note on Christ in 1:20.
  1049. John 10:24 tn Or “publicly.”
  1050. John 10:25 tn Grk “answered them.”
  1051. John 10:25 tn Or “the works.”
  1052. John 10:28 tn Grk “And I give.”
  1053. John 10:28 tn Or “will never die” or “will never be lost.”
  1054. John 10:28 tn Or “no one will seize.”
Next
Luke 24
John 11
Next
dropdown
New English Translation (NET)

NET Bible® copyright ©1996-2017 by Biblical Studies Press, L.L.C. http://netbible.com All rights reserved.