John 5-13

New English Translation

Footnotes

1. 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.
2. 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 P^66,75 A B D T W^s 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.
3. 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.
4. 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.
5. John 5:2 tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (P^[66],75 B T W^s [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 ƒ^1,13 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.
6. John 5:2 tn Grk “in Hebrew.”
7. 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.
8. John 5:3 tc The majority of later mss (C³ Θ Ψ 078 ƒ^1,13 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 (A^c 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 (P^66,75 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.
9. John 5:5 tn Grk “who had had thirty-eight years in his disability.”
10. John 5:6 tn Or “knew.”
11. John 5:6 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
12. 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.
13. John 5:7 tn Grk “while I am going.”
14. John 5:7 tn Grk “another.”
15. John 5:7 tn The word “there” is not in the Greek text but is implied.
16. 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.
17. John 5:9 tn Grk “became well.”
18. John 5:9 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.
19. John 5:9 tn Grk “Now it was Sabbath on that day.”sn This is a parenthetical note by the author.
20. 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).
21. John 5:10 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
22. John 5:11 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
23. John 5:12 tc While a number of mss, especially the later ones (A^c C³ D Θ Ψ ƒ^1,13 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 (P^66,75 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.
24. John 5:12 tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.
25. 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.
26. John 5:15 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
27. 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.
28. John 5:16 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
29. John 5:16 tn Or “harassing.”
30. John 5:17 tc ‡ Most witnesses (P⁶⁶ A D L Θ Ψ ƒ^1,13 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.
31. John 5:17 tn Grk “answered.”
32. 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.
33. John 5:18 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
34. John 5:19 tn Grk “answered and said to them.”
35. John 5:19 tn Grk “Truly, truly, I say to you.”
36. John 5:19 tn Grk “nothing from himself.”
37. John 5:19 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.
38. 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.
39. John 5:21 tn Grk “and makes them live.”
40. John 5:21 tn Grk “the Son makes whomever he wants to live.”
41. John 5:22 tn Or “condemn.”
42. John 5:22 tn Or “given,” or “handed over.”
43. 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”).
44. John 5:24 tn Grk “Truly, truly, I say to you.”
45. John 5:24 tn Or “obeys.”
46. John 5:24 tn Or “word.”
47. John 5:24 tn Grk “and does not come into judgment.”
48. John 5:25 tn Grk “Truly, truly, I say to you.”
49. John 5:25 tn Grk “an hour.”
50. John 5:27 tn Grk “him.”
51. John 5:27 tn Grk “authority to judge.”
52. John 5:28 tn Grk “an hour.”
53. John 5:29 tn Or “a resurrection resulting in judgment.”
54. John 5:30 tn Grk “nothing from myself.”
55. John 5:30 tn Or “righteous,” or “proper.”
56. John 5:30 tn That is, “the will of the Father who sent me.”
57. 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.
58. John 5:33 sn John refers to John the Baptist.
59. John 5:34 tn Or “I do not receive.”
60. 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.
61. John 5:35 tn Grk “for an hour.”
62. John 5:36 tn Or “works.”
63. 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.
64. 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.
65. 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.
66. John 5:39 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
67. 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.”
68. John 5:39 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
69. John 5:41 tn Or “I do not receive.”
70. John 5:41 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
71. John 5:41 tn Grk “from men,” but in a generic sense; both men and women are implied here.
72. 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.
73. John 5:43 tn Or “you do not receive.”
74. John 5:43 tn Or “you will receive.”
75. John 5:44 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
76. John 5:44 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
77. John 5:44 tc Several early and significant witnesses (P^66,75 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.
78. 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.
79. John 5:46 tn Grk “For if.”
80. John 5:47 tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.
81. 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.
82. 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.
83. 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).
84. 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.
85. John 6:4 sn This is a parenthetical note by the author.
86. John 6:5 tn Grk “when he lifted up his eyes” (an idiom).
87. John 6:6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
88. John 6:6 sn This is a parenthetical note by the author.
89. John 6:7 tn Grk “Philip answered him.”
90. 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.
91. John 6:8 tn Grk “one of his disciples.”
92. John 6:9 tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.
93. John 6:10 tn Grk “Make.”
94. John 6:10 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).
95. 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).
96. John 6:11 tn Grk “likewise also (he distributed) from the fish.”
97. John 6:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
98. 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.
99. John 6:14 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
100. 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.
101. John 6:14 sn An allusion to Deut 18:15.
102. 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).
103. 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.
104. 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.
105. John 6:17 tn Or “sea.” See the note on “lake” in the previous verse.
106. 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.
107. John 6:17 sn This is a parenthetical note by the author.
108. 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.
109. 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.”
110. John 6:22 tn Or “sea.” See the note on “lake” in v. 16.
111. 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.
112. John 6:22 tn Grk “entered.”
113. John 6:23 tn Or “boats from Tiberias landed”; Grk “came.”
114. John 6:23 tc D 091 a e sy^s,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 sy^p 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.
115. John 6:24 tn Or “embarked in the boats.”
116. John 6:24 sn See the note on Capernaum at John 6:17.
117. John 6:25 tn Or “sea.” See the note on “lake” in v. 16.
118. 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.
119. John 6:26 tn Grk “answered and said to them.”
120. John 6:26 tn Grk “Truly, truly, I say to you.”
121. John 6:26 tn Grk “because you ate of the loaves of bread and were filled.”
122. 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.”
123. John 6:27 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
124. John 6:27 tn Grk “on this one.”
125. John 6:28 tn Grk “the works.”
126. John 6:28 tn Grk “What must we do to work the works of God?”
127. John 6:29 tn Grk “answered and said to them.”
128. John 6:29 tn Grk “the work.”
129. John 6:29 tn Grk “This is the work of God.”
130. John 6:29 tn Grk “that one” (i.e., God).
131. John 6:31 tn Or “forefathers”; Grk “fathers.”
132. John 6:31 sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).
133. John 6:32 tn Grk “Truly, truly, I say to you.”
134. John 6:33 tn Or “he who.”
135. 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”).
136. 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).
137. John 6:36 tn Grk “But I said to you.”
138. John 6:36 tc A few witnesses lack με (me, “me”; א A a b e q sy^s,c), while the rest of the tradition has the word (P^66,75vid 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.
139. John 6:37 tn Or “drive away”; Grk “cast out.”
140. 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.
141. John 6:40 tn Or “resurrect him,” or “make him live again.”
142. 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).
143. 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.
144. John 6:43 tn Grk “answered and said to them.”
145. 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).
146. 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).
147. John 6:45 sn A quotation from Isa 54:13.
148. John 6:45 tn Or “listens to the Father and learns.”
149. John 6:46 tn Grk “this one.”
150. 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.
151. John 6:47 tn Grk “Truly, truly, I say to you.”
152. John 6:47 tc Most witnesses (A C² D Ψ ƒ^1,13 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 (P^66,75vid א B C* L T W Θ 892) lack any object is solid testimony to the shorter text’s authenticity.
153. John 6:47 tn Cf. John 6:40.
154. John 6:48 tn That is, “the bread that produces (eternal) life.”
155. John 6:49 tn Or “forefathers”; Grk “fathers.”
156. John 6:50 tn Or “Here.”
157. John 6:50 tn Grk “someone” (τις, tis).
158. John 6:51 tn Grk “And the bread.”
159. 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.
160. John 6:52 tn Grk “with one another, saying.”
161. John 6:52 tn Grk “this one,” “this person.”
162. John 6:53 tn Grk “Truly, truly, I say to you.”
163. 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.
164. John 6:53 tn That is, “no eternal life” (as opposed to physical life).
165. 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”).
166. 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).
167. John 6:55 tn Or “real.”
168. John 6:55 tn Or “real.”
169. 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.
170. 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.
171. 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.
172. John 6:58 tn Or “This one.”
173. John 6:58 tn Or “forefathers”; Grk “fathers.”
174. 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.
175. 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.
176. John 6:59 tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.
177. 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).
178. John 6:59 sn See the note on Capernaum at John 6:17.
179. 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.
180. John 6:60 tn Or “hard,” “demanding.”
181. John 6:60 tn Or “teaching”; Grk “word.”
182. 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.
183. John 6:61 tn Grk “When Jesus knew within himself.”
184. John 6:61 tn Or “were grumbling.”
185. 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.
186. John 6:62 tn Or “he was formerly?”
187. John 6:63 tn Grk “the flesh counts for nothing.”
188. John 6:63 tn Or “are spirit-giving and life-producing.”
189. John 6:64 sn This is a parenthetical comment by the author.
190. John 6:65 tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.
191. John 6:65 tn Grk “unless it has been permitted to him by the Father.”
192. John 6:66 tn Grk “many of his disciples went back to what lay behind.”
193. John 6:66 tn Grk “were not walking with him.”
194. 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?”).
195. John 6:69 tn Grk “And we.”
196. John 6:69 sn See 1 John 4:16.
197. 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 sy^c) 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).
198. John 6:70 tn Grk “Jesus answered them.”
199. 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.”
200. 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.
201. John 6:71 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.
202. 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.
203. 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.
204. John 7:1 tn Grk “Jesus was traveling around in Galilee.”
205. John 7:1 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
206. John 7:1 tn Grk “he did not want to travel around in Judea.”
207. 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.
208. John 7:1 tn Grk “were seeking.”
209. 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.
210. 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.
211. 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.
212. 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.
213. John 7:4 tn Or “seeks to be well known.”
214. 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.)
215. John 7:5 sn This is a parenthetical note by the author.
216. John 7:6 tn Grk “Then Jesus said to them.”
217. John 7:6 tn Or “my opportunity.”
218. John 7:6 tn Or “is not yet here.”
219. John 7:6 tn Grk “your time is always ready.”
220. 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.
221. John 7:8 tc Most mss (P^66,75 B L T W Θ Ψ 070 0105 0250 ƒ^1,13 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.
222. 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.
223. 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.”
224. John 7:10 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
225. 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.
226. John 7:11 tn Grk “Where is that one?”
227. John 7:12 tn Grk “And there was.”
228. John 7:12 tn Or “complaining.”
229. John 7:12 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
230. John 7:12 tn Or “the crowd.”
231. 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.
232. John 7:14 tn Grk “to the temple.”
233. 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.
234. 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.
235. 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.
236. 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.
237. John 7:16 tn Grk “So Jesus answered and said to them.”
238. John 7:16 tn The phrase “the one who sent me” refers to God.
239. John 7:17 tn Grk “his will.”
240. John 7:17 tn Grk “or whether I speak from myself.”
241. John 7:18 tn Grk “who speaks from himself.”
242. John 7:18 tn Or “seeks.”
243. John 7:18 tn Or “praise”; Grk “glory.”
244. John 7:18 tn Or “seeks.”
245. John 7:18 tn Or “praise”; Grk “glory.”
246. John 7:18 tn Or “is truthful”; Grk “is true.”
247. John 7:19 tn Or “accomplishes”; Grk “does.”
248. John 7:19 tn Grk “seek.”
249. John 7:20 tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).
250. John 7:20 tn Grk “You have a demon!”
251. 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.
252. John 7:21 tn Grk “Jesus answered and said to them.”
253. John 7:21 tn Grk “I did one deed.”
254. 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.)
255. John 7:22 tn Grk “gave you circumcision.”
256. 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.
257. John 7:23 tn Grk “a man.” See the note on “male child” in the previous verse.
258. John 7:23 tn Grk “receives circumcision.”
259. 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.
260. John 7:23 tn Or “made an entire man well.”
261. John 7:24 tn Or “based on sight.”
262. John 7:24 tn Or “honest”; Grk “righteous.”
263. John 7:25 tn Grk “Is it not this one.”
264. John 7:25 tn Grk “seeking.”
265. John 7:26 tn Or “speaking openly.”
266. 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.
267. John 7:26 tn Grk “the rulers.” In context this refers to the Jewish leaders.
268. John 7:26 tn Grk “this one.”
269. 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.
270. John 7:27 tn Grk “this one.”
271. 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.
272. 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.
273. 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.
274. John 7:28 tn Grk “the temple.”
275. John 7:28 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
276. 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.
277. John 7:28 tn Grk “And I have not come from myself.”
278. John 7:28 tn The phrase “the one who sent me” refers to God.
279. John 7:28 tn Grk “the one who sent me is true, whom you do not know.”
280. John 7:29 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
281. 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.
282. John 7:29 tn Grk “and that one.”
283. 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.
284. John 7:30 tn Grk “his hour.”
285. John 7:31 tn Or “The common people” (as opposed to the religious authorities).
286. 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.
287. 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?”).
288. John 7:32 sn See the note on Pharisees in 1:24.
289. John 7:32 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
290. John 7:32 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
291. 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).
292. 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.
293. John 7:33 tn Grk “Yet a little I am with you.”
294. John 7:33 tn The word “then” is not in the Greek text, but is implied.
295. John 7:34 tn Grk “seek me.”
296. 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).
297. John 7:35 tn Grk “this one.”
298. John 7:35 tn Grk “will not find him.”
299. 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.
300. 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.
301. John 7:36 tn Grk “What is this word that he said.”
302. John 7:36 tn Grk “seek me.”
303. 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.
304. John 7:37 tn Grk “Jesus stood up and cried out, saying.”
305. 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.
306. John 7:38 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
307. 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.
308. 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.
309. John 7:39 sn This is a parenthetical note by the author.
310. John 7:40 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
311. John 7:40 tn Or “truly.”
312. 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.
313. 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.
314. John 7:41 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
315. 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?”).
316. John 7:42 tn Grk “is from the seed” (an idiom for human descent).
317. John 7:42 sn An allusion to Ps 89:4.
318. John 7:42 sn An allusion to Mic 5:2.
319. John 7:42 tn Grk “the village where David was.”
320. John 7:43 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
321. John 7:43 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
322. John 7:44 sn Cf. John 7:30 regarding the attempt to seize Jesus.
323. 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).
324. John 7:45 tn Grk “came.”
325. John 7:45 sn See the note on Pharisees in 1:24.
326. John 7:45 tn Grk “Why did you not bring him?” The words “back with you” are implied.
327. John 7:47 tn Grk “answered them.”
328. 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?”).
329. 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).
330. 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?”).
331. John 7:49 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
332. John 7:50 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
333. John 7:50 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
334. John 7:50 tn Grk “said to them.”
335. John 7:51 tn Grk “judge.”
336. John 7:51 tn Grk “knows.”
337. 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?”).
338. John 7:52 tn Grk “They answered and said to him.”
339. 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?”).
340. John 7:52 tc At least one early and significant ms (P^66*) 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).
341. 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: P^66,75 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 1424^mg 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.
342. 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.
343. John 8:2 tn An ingressive sense for the imperfect fits well here following the aorist participle.
344. 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.
345. John 8:3 sn See the note on Pharisees in 1:24.
346. John 8:4 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
347. John 8:5 sn An allusion to Lev 20:10 and Deut 22:22-24.
348. 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.
349. John 8:6 tn Grk “so that they could accuse.”
350. John 8:6 sn This is a parenthetical note by the author of 7:53-8:11.
351. 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]).
352. John 8:7 tn Or “he straightened up.”
353. John 8:7 tn Grk “and said to them.”
354. John 8:7 tn Or “sinless.”
355. 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.
356. John 8:9 tn Or “beginning from the eldest.”
357. John 8:10 tn Or “straightened up.”
358. 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.
359. John 8:11 tc The earliest and best mss do not contain 7:53-8:11 (see note on 7:53).
360. John 8:12 tn Grk “Then again Jesus spoke to them saying.”
361. 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.
362. John 8:12 tn The double negative οὐ μή (ou mē) is emphatic in 1st century Hellenistic Greek.
363. John 8:13 sn See the note on Pharisees in 1:24.
364. John 8:13 tn Grk “Then the Pharisees said to him.”
365. 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.
366. John 8:14 tn Grk “Jesus answered and said to them.”
367. 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.
368. 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.
369. John 8:15 tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.
370. 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.
371. 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.
372. John 8:16 tn Grk “my judgment is true.”
373. John 8:16 tn The phrase “when I judge” is not in the Greek text, but is implied by the context.
374. John 8:16 tn The phrase “do so together” is not in the Greek text, but is implied by the context.
375. John 8:17 sn An allusion to Deut 17:6.
376. John 8:18 tn Grk “I am the one who testifies about myself.”
377. 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.
378. 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).
379. John 8:20 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
380. 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).
381. John 8:20 tn Grk “the temple.”
382. John 8:20 tn Grk “his hour.”
383. John 8:20 sn This is a parenthetical note by the author.
384. John 8:21 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
385. 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.
386. John 8:21 tn Grk “you will seek me.”
387. 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.
388. 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.
389. 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.
390. John 8:23 tn Grk “And he said to them.”
391. John 8:23 tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.
392. John 8:24 tn Grk “thus I said to you.”
393. 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.
394. John 8:25 tn Grk “Jesus said to them.”
395. 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.
396. John 8:26 tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.
397. John 8:26 tn Grk “true” (in the sense of one who always tells the truth).
398. John 8:26 tn Grk “and what things I have heard from him, these things I speak to the world.”
399. 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.
400. John 8:28 tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).
401. John 8:28 tn Grk “that I am.” See the note on this phrase in v. 24.
402. John 8:28 tn Grk “I do nothing from myself.”
403. John 8:28 tn Grk “but just as the Father taught me, these things I speak.”
404. John 8:29 tn That is, “he has not abandoned me.”
405. John 8:30 tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
406. 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).
407. John 8:31 tn Grk “If you continue in my word.”
408. John 8:31 tn Or “truly.”
409. 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).
410. John 8:33 tn Grk “We are the seed” (an idiom).
411. John 8:33 tn Grk “They answered to him.”
412. John 8:33 tn Or “How is it that you say.”
413. John 8:34 tn Grk “Truly, truly, I say to you.”
414. 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.
415. John 8:34 tn See the note on the word “slaves” in 4:51.
416. 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”).
417. 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).
418. 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).
419. John 8:37 tn Grk “seed” (an idiom).
420. John 8:37 tn Grk “you are seeking.”
421. John 8:37 tn Grk “my word.”
422. 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.
423. 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 ƒ^1,13 33 M it sy). No pronoun here is read by P^66,75 B C L 070. This problem cannot be isolated from the second in the verse, however. See that discussion below.
424. John 8:38 tn Grk “The things which I have seen with the Father I speak about.”
425. John 8:38 tn Grk “and you.”
426. John 8:38 tc A few significant witnesses lack ὑμῶν (humōn, “your”) here (P^66,75 B L W 070), while the majority have the pronoun (א C D Θ Ψ 0250 ƒ^1,13 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.
427. John 8:39 tn Grk “They answered and said to him.”
428. John 8:39 tn Or “Our father is Abraham.”
429. John 8:39 tn Grk “Jesus said to them.”
430. John 8:39 tc Although most mss (C W Θ Ψ 0250 ƒ^1,13 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 (P^66,75 א B D L 070 lat).
431. 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 ƒ^1,13 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.”
432. John 8:40 tn Grk “seeking.”
433. John 8:40 tn Grk “has spoken to you.”
434. 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.
435. 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.
436. John 8:41 tc ‡ Significant and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; P^66,75 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.
437. John 8:41 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
438. 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.
439. John 8:42 tn Grk “Jesus said to them.”
440. John 8:42 tn Or “I came from God and have arrived.”
441. John 8:42 tn Grk “For I.” Here γάρ (gar) has not been translated.
442. John 8:42 tn Grk “from myself.”
443. John 8:42 tn Grk “that one” (referring to God).
444. 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.
445. John 8:43 tn Grk “my word.”
446. John 8:44 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
447. 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).
448. John 8:44 tn Grk “the desires of your father you want to do.”
449. John 8:44 tn Grk “That one” (referring to the devil).
450. John 8:44 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
451. John 8:44 tn Grk “Whenever he speaks the lie.”
452. John 8:44 tn Grk “he speaks from his own.”
453. John 8:44 tn Grk “because he is a liar and the father of it.”
454. John 8:45 tn Or “because I tell you.”
455. John 8:46 tn Or “can convict me.”
456. John 8:46 tn Or “of having sinned”; Grk “of sin.”
457. John 8:46 tn Or “if I tell you.”
458. John 8:47 tn Grk “who is of.”
459. John 8:47 tn Grk “to God hears” (in the sense of listening to something and responding to it).
460. John 8:47 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
461. John 8:47 tn Grk “you are not of God.”
462. 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.
463. John 8:48 tn Grk “answered and said to him.”
464. John 8:48 tn Grk “Do we not say rightly.”
465. 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.
466. John 8:49 tn Grk “I do not have a demon.”
467. John 8:49 tn “Yet” is supplied to show the contrastive element present in the context.
468. John 8:50 tn Grk “I am not seeking.”
469. John 8:50 tn Grk “my glory.”
470. John 8:50 tn Grk “who seeks.”
471. John 8:50 tn Or “will be the judge.”
472. John 8:51 tn Grk “Truly, truly, I say to you.”
473. John 8:51 tn Grk “If anyone keeps.”
474. John 8:51 tn Grk “my word.”
475. 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.
476. 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 ƒ^1,13 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.
477. 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).
478. John 8:52 tn Grk “said to him.”
479. John 8:52 tn Grk “you have a demon.”
480. John 8:52 tn “Yet” has been supplied to show the contrastive element present in the context.
481. John 8:52 tn Grk “If anyone keeps.”
482. John 8:52 tn Grk “my word.”
483. 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).
484. John 8:52 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
485. 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?”).
486. John 8:54 tn Grk “Jesus answered.”
487. John 8:54 tn Grk “is nothing.”
488. 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.
489. John 8:55 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
490. John 8:55 tn Grk “If I say, ‘I do not know him.’”
491. John 8:55 tn Grk “I keep.”
492. John 8:55 tn Grk “his word.”
493. John 8:56 tn Or “rejoiced greatly.”
494. 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.
495. 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.
496. John 8:57 tn Grk “said to him.”
497. John 8:57 tn Grk ‘You do not yet have fifty years” (an idiom).
498. John 8:57 tn Grk “And have.”
499. John 8:58 tn Grk “Truly, truly, I say to you.”
500. John 8:58 tn Grk “before Abraham was.”
501. 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).
502. John 8:59 tn Grk “they took up.”
503. 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.
504. 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.
505. John 8:59 tc Most later witnesses (A Θ^c ƒ^1,13 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 א^1,2 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 (P^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.tn Grk “from the temple.”
506. 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.
507. John 9:2 tn Grk “asked him, saying.”
508. John 9:2 tn Grk “this one.”
509. 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.
510. John 9:3 tn Grk “this one.”
511. 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.”
512. John 9:3 tn Or “deeds”; Grk “works.”
513. John 9:3 tn Or “manifested,” “brought to light.”
514. John 9:3 tn Grk “in him.”
515. John 9:4 tn Grk “We must work the works.”
516. John 9:4 tn Or “of him who sent me” (God).
517. John 9:4 tn Or “while.”
518. 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).
519. John 9:6 tn Grk “said these things.”
520. 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.
521. 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.
522. John 9:6 tn Grk “on his.”
523. 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.
524. 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.
525. John 9:7 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
526. John 9:8 tn Or “formerly.”
527. 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.
528. John 9:8 tn Grk “the one.”
529. John 9:9 tn Grk “Others were saying.”
530. John 9:9 tn Grk “This is the one.”
531. John 9:9 tn Grk “No, but he is like him.”
532. John 9:9 tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.
533. John 9:9 tn Grk “I am he.”
534. John 9:10 tn Grk “So they were saying to him.”
535. John 9:10 tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).
536. John 9:11 tn Grk “That one answered.”
537. John 9:11 tn Or “clay” (moistened earth of a clay-like consistency).
538. John 9:11 tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.
539. John 9:11 tn Grk “said to me.”
540. John 9:11 tn Or “and I gained my sight.”
541. John 9:12 tn Grk “And they said.”
542. John 9:12 tn Grk “that one.” “Man” is more normal English style for the referent.
543. John 9:12 tn Grk “He said.”
544. John 9:13 tn Grk “who was formerly blind.”
545. John 9:13 sn See the note on Pharisees in 1:24.
546. John 9:14 tn Or “clay” (moistened earth of a clay-like consistency).
547. John 9:14 tn Grk “and opened his eyes” (an idiom referring to restoration of sight).
548. John 9:14 sn This is a parenthetical note by the author.
549. 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).
550. John 9:15 tn Grk “And he said to them.”
551. John 9:15 tn Or “clay” (moistened earth of a clay-like consistency).
552. 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).
553. 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”).
554. John 9:16 tn Grk “he does not keep.”
555. John 9:16 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
556. John 9:16 tn Grk “do.”
557. John 9:16 tn Or “So there was discord.”
558. John 9:17 tn Grk “the blind man.”
559. John 9:17 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
560. 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.”
561. 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.”
562. John 9:18 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
563. John 9:18 tn Grk “they called.”
564. John 9:18 tn Or “the man who had gained his sight.”
565. John 9:19 tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.
566. John 9:19 tn The Greek pronoun and verb are both plural (both parents are addressed).
567. John 9:20 tn Grk “So his parents answered and said.”
568. John 9:21 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
569. John 9:21 tn Or “he is of age.”
570. 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.
571. John 9:22 tn Grk “confessed him.”
572. 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.
573. John 9:22 tn Or “would be expelled from.”
574. 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.
575. John 9:23 tn Or “he is of age.”
576. John 9:23 sn This is a parenthetical note by the author explaining the parents’ response.
577. John 9:24 tn Grk “they called.”
578. John 9:24 tn Grk “who was blind.”
579. John 9:24 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
580. John 9:24 tn The phrase “this man” is a reference to Jesus.
581. John 9:25 tn Grk “Then that one answered.”
582. John 9:26 tn Grk “open your eyes” (an idiom referring to restoration of sight).
583. John 9:27 tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
584. John 9:27 tn Grk “you did not hear.”
585. 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.
586. John 9:27 tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.
587. 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.
588. John 9:28 tn The Greek word means “to insult strongly” or “slander.”
589. John 9:28 tn Grk “and said.”
590. John 9:28 tn Grk “You are that one’s disciple.”
591. John 9:29 tn Grk “where this one.”
592. John 9:30 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
593. John 9:30 tn Grk “For in this is a remarkable thing.”
594. John 9:30 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
595. John 9:31 tn Grk “God does not hear.”
596. John 9:31 tn Or “godly.”
597. John 9:31 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
598. John 9:31 tn Or “hears.”
599. John 9:31 tn Grk “this one.”
600. John 9:32 tn Or “Never from the beginning of time,” Grk “From eternity.”
601. 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).
602. John 9:33 tn Grk “this one.”
603. John 9:34 tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”
604. 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.
605. John 9:34 tn Grk “and are you teaching us?”
606. John 9:35 tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.
607. John 9:35 tc Although most witnesses (A L Θ Ψ 070 0250 ƒ^1,13 33 M lat) have θεοῦ (theou, “of God”) instead of ἀνθρώπου (anthrōpou, “of man”) here, the better witnesses (P^66,75 א B D W sy^s) 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.
608. John 9:36 tn Grk “That one.”
609. John 9:36 tn Grk answered and said.” This has been simplified in the translation to “replied.”
610. 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.
611. John 9:37 tn Grk “that one.”
612. 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.
613. 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.
614. 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.
615. John 9:39 tc ‡ Some early and significant witnesses (P⁷⁵ א* W b sa^ms 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.
616. John 9:39 tn Or “that those who do not see may see.”
617. John 9:40 sn See the note on Pharisees in 1:24.
618. John 9:40 tn Grk “heard these things.”
619. John 9:40 tn Grk “and said to him.”
620. 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?”).
621. John 9:41 tn Grk “Jesus said to them.”
622. John 9:41 tn Grk “you would not have sin.”
623. John 9:41 tn Grk “now because you say, ‘We see…’”
624. John 9:41 tn Or “your sin.”
625. 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).
626. John 10:1 tn Grk “Truly, truly, I say to you.”
627. 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).
628. John 10:1 tn Or “entrance.”
629. 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.
630. 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.
631. John 10:3 tn Grk “For this one.”
632. 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.
633. 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.
634. John 10:4 tn The word “sheep” is not in the Greek text, but is implied.
635. John 10:4 tn Grk “because they know.”
636. John 10:5 tn Or “someone whom they do not know.”
637. John 10:5 tn Grk “know.”
638. John 10:5 tn Or “the voice of someone they do not know.”
639. 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.
640. John 10:6 tn Grk “these.”
641. John 10:6 tn Or “comprehend.”
642. John 10:7 tn Grk “Truly, truly, I say to you.”
643. John 10:7 tn Or “I am the sheep’s door.”
644. John 10:8 tn Grk “are” (present tense).
645. John 10:8 tn Or “the sheep did not hear them.”
646. 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.
647. John 10:9 sn That is, pasture land in contrast to cultivated land.
648. John 10:10 tn That is, “to slaughter” (in reference to animals).
649. John 10:10 tn That is, more than one would normally expect or anticipate.
650. 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).
651. 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).
652. 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.
653. John 10:12 tn Grk “leaves.”
654. John 10:12 tn Or “flees.”
655. 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.
656. John 10:13 tn Grk “does not have a care for the sheep.”
657. John 10:13 tc The phrase “he runs away” is lacking in several significant mss (P^{44vid,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.
658. 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.
659. 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.”
660. John 10:15 tn Or “I die willingly.”
661. John 10:15 tn Or “on behalf of” or “for the sake of.”
662. 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.
663. John 10:16 tn Or “that do not belong to”; Grk “that are not of.”
664. 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.
665. John 10:16 tn Grk “they will hear my voice.”
666. John 10:16 tn Grk “voice, and.”
667. 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.
668. John 10:17 tn Grk “Because of this the Father loves me.”
669. John 10:17 tn Or “die willingly.”
670. John 10:18 tn Or “give it up.”
671. John 10:18 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
672. John 10:18 tn Or “I have the right.”
673. John 10:18 tn Or “I have the right.”
674. John 10:18 tn Or “order.”
675. 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.
676. 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.
677. John 10:21 tn Or “the sayings.”
678. John 10:21 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
679. 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?”).
680. 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]).
681. John 10:23 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
682. John 10:23 tn Grk “in the temple.”
683. 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.
684. 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.
685. John 10:24 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
686. 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.”
687. 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.
688. John 10:24 tn Or “publicly.”
689. John 10:25 tn Grk “answered them.”
690. John 10:25 tn Or “the works.”
691. John 10:28 tn Grk “And I give.”
692. John 10:28 tn Or “will never die” or “will never be lost.”
693. John 10:28 tn Or “no one will seize.”
694. John 10:29 tn Or “is superior to all.”
695. John 10:29 tn Or “no one can seize.”
696. John 10:30 tn Grk “I and the Father.” The order has been reversed to reflect English style.
697. John 10:30 tn The phrase ἕν ἐσμεν (hen esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).
698. John 10:31 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.
699. John 10:32 tn Grk “Jesus answered them.”
700. John 10:32 tn Or “good works.”
701. John 10:33 tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.
702. John 10:33 tn Grk “answered him.”
703. John 10:33 tn Or “good work.”
704. John 10:33 sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59). Blasphemy in the NT has a somewhat broader meaning than mere utterances. It could mean to say something that dishonored God, but it could also involve claims to divine prerogatives (in this case, Jesus’ claim to oneness with the Father, v. 30). Such claims were viewed as usurping God’s majesty or honor. The remark here raised directly the issue of the identity of Jesus himself as God’s representative.
705. John 10:33 tn Grk “and because.”
706. John 10:33 tn Grk “you, a man, make yourself to be God.”
707. John 10:34 tn Grk “answered them.”
708. John 10:34 sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being—and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?
709. John 10:35 sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.
710. John 10:36 tn Or “dedicated.”
711. John 10:37 tn Or “do.”
712. John 10:37 tn Or “works.”
713. John 10:38 tn Or “works.”sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.
714. John 10:38 tn Or “so that you may learn.”
715. John 10:39 tc It is difficult to decide between ἐζήτουν οὖν (ezētoun oun, “then they were seeking”; P⁶⁶ א A L W Ψ ƒ^1,13 33 pm lat), ἐζήτουν δέ (ezētoun de, “now they were seeking”; P⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezētoun, “and they were seeking”; D), and ἐζήτουν (P^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is autographic; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of P⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.
716. John 10:39 tn Grk “they were seeking.”
717. John 10:39 tn Grk “he departed out of their hand.”sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.
718. John 10:40 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
719. John 10:40 tn The word “River” is not in the Greek text but is supplied for clarity.
720. John 10:40 sn John refers to John the Baptist.
721. John 10:40 tn Grk “formerly.”sn This refers to the city of Bethany across the Jordan River (see John 1:28).
722. John 10:41 tn Grk “And many.” 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.
723. John 10:41 sn John refers to John the Baptist.
724. John 10:41 tn Grk “did.”
725. John 10:41 tn Grk “this one.”
726. John 10:42 tn Grk “in him.”
727. John 11:1 tn Grk “from Bethany, the village of Mary and her sister Martha.”
728. John 11:2 tn Or “perfume,” “ointment.”
729. John 11:2 sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.
730. John 11:3 tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.
731. John 11:3 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
732. John 11:4 tn Grk “This sickness is not to death.”sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).
733. John 11:4 tn Or “to God’s praise.”
734. John 11:4 sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.
735. John 11:5 sn This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for Martha and her sister and Lazarus here because Jesus’ actions in the following verse appear to be contradictory.
736. John 11:6 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
737. John 11:7 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
738. John 11:8 tn Grk “The disciples said to him.”
739. John 11:8 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 leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.
740. John 11:8 tn Grk “seeking.”
741. John 11:8 tn Grk “And are.” 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.
742. John 11:9 tn Grk “Jesus answered.”
743. John 11:9 tn Or “he does not trip.”
744. John 11:9 sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).
745. John 11:10 tn Grk “in the night.”
746. John 11:10 tn Or “he trips.”
747. John 11:11 tn Grk “He said these things, and after this he said to them.”
748. John 11:11 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).
749. John 11:12 tn Grk “Then the disciples said to him.”
750. John 11:13 tn Or “speaking about.”
751. John 11:13 tn Grk “these.”
752. John 11:13 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.sn This is a parenthetical note by the author.
753. John 11:15 tn Grk “and I rejoice.”
754. John 11:15 sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.
755. John 11:16 sn Didymus means “the twin” in Greek.
756. John 11:16 sn This is a parenthetical note by the author.
757. John 11:16 sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.
758. John 11:17 tn Grk “Then when.”
759. John 11:17 tn Grk “came.”
760. John 11:17 tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
761. John 11:17 tn Grk “he had already had four days in the tomb” (an idiom).sn There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6, 10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative.
762. John 11:18 tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 185 meters).
763. John 11:19 tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.
764. John 11:19 tn Or “to comfort them” or “to offer them sympathy.”
765. John 11:19 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.sn This is a parenthetical note by the author.
766. John 11:20 sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.
767. John 11:21 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
768. John 11:22 tn Or “give.”
769. John 11:22 sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”
770. John 11:23 tn Grk “Jesus said to her.”
771. John 11:23 tn Or “Your brother will rise again.”sn Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.
772. John 11:24 tn Grk “Martha said to him.”
773. John 11:24 tn Or “will rise again.”
774. John 11:25 tn That is, will come to life.
775. John 11:26 tn Grk “will never die forever.”
776. John 11:27 tn Grk “She said to him.”
777. John 11:27 tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.
778. John 11:27 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.
779. John 11:27 tn Or “the Son of God, the one who comes into the world.”
780. John 11:28 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
781. John 11:28 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
782. John 11:28 tn Grk “is calling you.”
783. John 11:29 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
784. John 11:31 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.
785. John 11:31 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
786. John 11:31 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
787. John 11:31 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
788. John 11:33 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.
789. John 11:33 tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimēsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate—“shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example—see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.
790. John 11:33 tn Or “greatly troubled.” The verb ταράσσω (tarassō) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimēsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.
791. John 11:34 tn Grk “And he said.” 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.
792. John 11:34 tn Or “Where have you placed him?”
793. John 11:34 tn Grk “They said to him.” The indirect object αὐτῷ (autō) has not been translated here for stylistic reasons.
794. John 11:35 sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.
795. John 11:36 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33.
796. John 11:37 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
797. John 11:37 tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.
798. John 11:38 tn Or (perhaps) “Jesus was deeply indignant.”
799. John 11:38 sn This is a parenthetical note by the author.
800. John 11:39 tn Or “Remove the stone.”
801. John 11:39 tn Grk “the sister of the one who had died.”
802. John 11:39 tn Grk “already he stinks.”
803. John 11:39 tn Or “been there” (in the tomb—see John 11:17).
804. John 11:39 sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.
805. John 11:40 tn Grk “Jesus said to her.”
806. John 11:41 tn Or “they removed.”
807. John 11:41 tn Grk “lifted up his eyes above.”
808. John 11:41 tn Or “that you have heard me.”
809. John 11:42 tn Grk “that you always hear me.”
810. John 11:42 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
811. John 11:43 tn Grk “And when.”
812. John 11:43 sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).
813. John 11:44 sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.
814. John 11:44 tn Grk “and his face tied around with cloth.”
815. John 11:44 tn Grk “Loose him.”
816. John 11:45 tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.
817. John 11:45 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
818. John 11:46 sn See the note on Pharisees in 1:24.
819. John 11:46 tn Grk “told them.”
820. John 11:47 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
821. John 11:47 tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.
822. John 11:48 tn Grk “If we let him do thus.”
823. John 11:48 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
824. John 11:49 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
825. John 11:50 tn Or “you are not considering.”
826. John 11:50 tn Although it is possible to argue that ἄνθρωπος (anthrōpos) should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outos ho anthrōpos) has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.
827. John 11:50 sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.
828. John 11:51 tn Grk “say this from himself.”
829. John 11:51 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
830. John 11:52 tn See the note on the word “nation” in the previous verse.
831. John 11:52 sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.
832. John 11:52 tn Grk “that he might gather together.”
833. John 11:52 sn This is a parenthetical note by the author.
834. John 11:54 tn Grk “walked.”
835. John 11:54 tn Or “openly.”
836. John 11:54 tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.
837. John 11:54 tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.
838. John 11:55 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek tēs chōras) who had come to purify themselves ceremonially before the feast.
839. John 11:55 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
840. John 11:56 tn Grk “they were seeking Jesus.”
841. John 11:56 tn Grk “in the temple.”
842. John 11:57 tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.
843. John 11:57 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
844. John 11:57 tn Or “could seize.”
845. John 11:57 sn This is a parenthetical note by the author.
846. John 12:1 tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.
847. John 12:2 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.
848. John 12:2 tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.
849. John 12:2 tn Grk “reclining at the table.”sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.
850. John 12:3 tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).
851. John 12:3 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikēs) is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.
852. John 12:3 tn Grk “And she.” 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.
853. John 12:3 sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).
854. John 12:4 sn This is a parenthetical note by the author.
855. John 12:5 tn Grk “300 denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).
856. John 12:5 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
857. John 12:6 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
858. John 12:6 tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.
859. John 12:6 sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.
860. John 12:7 tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (hina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tetērēken), while not likely to be the reading of the initial text, probably comes close to the meaning of the text, and that has been followed in this translation.
861. John 12:8 tc A few isolated witnesses omit v. 8 (D sy^s), part of v. 8 (P⁷⁵), or vv. 7-8 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D’s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf.tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.
862. John 12:9 tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), 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 residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.
863. John 12:9 tn Grk “knew.”
864. John 12:9 tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.
865. John 12:9 tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.
866. John 12:10 sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.
867. John 12:11 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.
868. John 12:13 sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
869. John 12:13 tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.
870. John 12:13 tn The expression ῾Ωσαννά (hōsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (eulogēmenos ho erchomenos en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai ho basileus tou Israēl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.
871. John 12:13 sn A quotation from Ps 118:25-26.
872. John 12:13 tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).
873. John 12:14 sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.
874. John 12:15 tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
875. John 12:15 sn A quotation from Zech 9:9.
876. John 12:16 tn Or “did not understand these things at first”; Grk “formerly.”
877. John 12:16 sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.
878. John 12:16 tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).
879. John 12:16 sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).
880. John 12:17 tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.
881. John 12:18 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
882. John 12:19 sn See the note on Pharisees in 1:24.
883. John 12:20 sn These Greeks (῞Ελληνές τινες, hellēnes tines) who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.
884. John 12:21 sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.
885. John 12:21 tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
886. John 12:22 tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.
887. John 12:23 tn Grk “Jesus answered them, saying.” The participle λέγων (legōn) is redundant in contemporary English and has not been translated here.
888. John 12:23 tn Grk “the hour.”
889. John 12:23 sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
890. John 12:24 tn Grk “Truly, truly, I say to you.”
891. John 12:24 tn Or “it remains only a single kernel.”
892. John 12:24 tn Or “bears.”
893. John 12:24 tn Grk “much fruit.”
894. John 12:25 tn Or “soul.”
895. John 12:25 tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (phulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.
896. John 12:25 tn Or “keeps.”
897. John 12:26 tn As a third person imperative in Greek, ἀκολουθείτω (akoloutheitō) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.
898. John 12:26 tn Grk “where I am, there my servant will be too.”
899. John 12:27 tn Or “save me.”
900. John 12:27 tn Or “this occasion.”sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come—the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.
901. John 12:27 tn Or “this occasion.”
902. John 12:28 tn Or “from the sky” (see note on 1:32).
903. John 12:28 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
904. John 12:28 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
905. John 12:29 tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
906. John 12:29 tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.
907. John 12:30 tn Grk “Jesus answered and said.”
908. John 12:30 tn Or “for my sake.”
909. John 12:31 sn The ruler of this world is a reference to Satan.
910. John 12:31 tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblēthēsetai) as referring to an event future to the time of speaking.sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.
911. John 12:32 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”).
912. John 12:33 sn This is a parenthetical note by the author.
913. John 12:34 tn Grk “Then the crowd answered him.”
914. John 12:34 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.
915. John 12:34 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Pss 89:36-37; 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5; 3:14) and in the rabbinic literature (Genesis Rabbah 97).
916. John 12:34 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
917. John 12:35 tn Grk “Then Jesus said to them.”
918. John 12:35 tn Grk “Yet a little while the light is with you.”
919. John 12:35 sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.
920. John 12:36 tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”
921. John 12:37 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
922. John 12:37 tn Or “done.”
923. John 12:38 tn Or “message.”
924. John 12:38 tn Grk “who said.”
925. John 12:38 tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (ho brachiōn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).
926. John 12:38 sn A quotation from Isa 53:1.
927. John 12:39 sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.
928. John 12:40 tn Or “closed their mind.”
929. John 12:40 tn Or “their mind.”
930. John 12:40 tn One could also translate στραφῶσιν (straphōsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.
931. John 12:40 sn A quotation from Isa 6:10.
932. John 12:41 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.
933. John 12:42 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
934. John 12:42 sn See the note on Pharisees in 1:24.
935. John 12:42 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (hōmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”sn See the note on Christ in 1:20.
936. John 12:42 tn Or “be expelled from.”
937. John 12:42 sn Cf. John 9:22. See the note on synagogue in 6:59.
938. John 12:43 tn Grk “the glory.”
939. John 12:43 tn Grk “the glory.”
940. John 12:44 tn Grk “shouted out and said.”
941. John 12:44 sn The one who sent me refers to God the Father.
942. John 12:45 sn Cf. John 1:18 and 14:9.
943. John 12:47 tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
944. John 12:47 tn Or “guard them,” “keep them.”
945. John 12:47 sn Cf. John 3:17.
946. John 12:48 tn Or “does not receive.”
947. John 12:48 tn Grk “has one who judges him.”
948. John 12:48 tn Or “message.”
949. John 12:49 tn Grk “I have not spoken from myself.”
950. John 12:49 tn Grk “has given me commandment.”
951. John 12:50 tn Or “his commandment results in eternal life.”
952. John 12:50 tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”
953. John 13:1 tn Grk “his hour.”
954. John 13:1 tn Grk “that he should depart.” The ἵνα (hina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).
955. John 13:1 tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”). sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).
956. John 13:2 tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”
957. John 13:2 sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
958. John 13:2 tn Or “that he should hand over.”
959. John 13:2 tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.
960. John 13:3 tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.
961. John 13:3 tn Grk “had given all things into his hands.”
962. John 13:4 tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
963. John 13:4 tn The plural τὰ ἱμάτια (ta himatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.
964. John 13:4 tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezōsen heauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.
965. John 13:5 tn Grk “with the towel with which he was girded.”
966. John 13:6 tn Grk “He”; the referent (Peter) is specified in the translation for clarity.
967. John 13:6 tn Grk “do you wash” or “are you washing.”
968. John 13:7 tn Grk “answered and said to him.”
969. John 13:7 tn Grk “You do not know.”
970. John 13:7 tn Grk “you will know.”
971. John 13:8 tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.
972. John 13:8 tn Grk “Jesus answered him.”
973. John 13:8 tn Or “you have no part in me.”
974. John 13:9 tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.
975. John 13:10 tn Grk “Jesus said to him.”
976. John 13:10 tn Grk “has no need except to wash his feet.”
977. John 13:10 tn Or “entirely.”
978. John 13:10 sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more—Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).
979. John 13:10 tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.
980. John 13:11 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
981. John 13:11 tn Grk “Not all of you are.”
982. John 13:11 sn This is a parenthetical note by the author.
983. John 13:12 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
984. John 13:12 tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.
985. John 13:12 tn Grk “Do you know.”
986. John 13:13 tn Or “rightly.”
987. John 13:13 tn Grk “and I am these things.”
988. John 13:15 sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).
989. John 13:16 tn Grk “Truly, truly, I say to you.”
990. John 13:16 tn See the note on the word “slaves” in 4:51.
991. John 13:16 tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).
992. John 13:17 tn Grk “If you know.”
993. John 13:18 tn Grk “But so that the scripture may be fulfilled.”
994. John 13:18 tn Or “The one who shares my food.”
995. John 13:18 tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’—Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.sn A quotation from Ps 41:9.
996. John 13:19 tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”
997. John 13:19 tn Grk “so that you may believe.”
998. John 13:19 tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egō eimi) here, but this is far from certain.
999. John 13:20 tn Grk “Truly, truly, I say to you.”
1000. John 13:20 tn Or “receives,” and so throughout this verse.
1001. John 13:20 sn The one who sent me refers to God.
1002. John 13:21 tn Or “greatly troubled.”
1003. John 13:21 tn Grk “and testified and said.”
1004. John 13:21 tn Grk “Truly, truly, I say to you.”
1005. John 13:21 tn Or “will hand me over.”
1006. John 13:22 tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporeō).
1007. John 13:23 sn Here for the first time the one Jesus loved, the “beloved disciple,” is introduced. This individual also is mentioned in 19:26; 20:2; 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.
1008. John 13:23 tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.
1009. John 13:23 tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a place of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tō kolpō tou Iēsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.
1010. John 13:24 sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).
1011. John 13:24 tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.
1012. John 13:24 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
1013. John 13:24 sn That is, who would betray him (v. 21).
1014. John 13:25 tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.
1015. John 13:26 tn Grk “Jesus answered.”
1016. John 13:26 sn The piece of bread was a broken-off piece of bread (not merely a crumb).
1017. John 13:26 tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
1018. John 13:26 tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
1019. John 13:27 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
1020. John 13:27 tn Grk “into that one”; the pronoun “he” is more natural English style here.sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.
1021. John 13:27 tn Grk “Then Jesus said to him.”
1022. John 13:28 tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.
1023. John 13:28 tn Or “knew.”
1024. John 13:28 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
1025. John 13:28 tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.
1026. John 13:29 tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).
1027. John 13:29 sn This is a parenthetical note by the author.
1028. John 13:30 tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.
1029. John 13:30 sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).
1030. John 13:31 tn Grk “Then when.”
1031. John 13:31 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
1032. John 13:32 tc A number of early mss (P⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ ƒ¹³ 33 M lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autō, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁸ rightly places the words in brackets, indicating doubt as to their authenticity.
1033. John 13:32 tn Or “immediately.”
1034. John 13:33 tn Or “You will seek me.”
1035. John 13:33 tn 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 residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.
1036. John 13:33 sn See John 7:33-34.
1037. John 13:33 tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
1038. John 13:34 tn The ἵνα (hina) clause gives the content of the commandment. This is indicated by a dash in the translation.
1039. John 13:34 sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1; 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16; 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.
1040. John 13:35 tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.
1041. John 13:36 tn Grk “Jesus answered him.”
1042. John 13:37 tn Or “I will die willingly for you.”
1043. John 13:38 tn Or “Will you die willingly for me?”
1044. John 13:38 tn Grk “Truly, truly, I say to you.”