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Mark 10:23-31
New English Translation

23 Then[a] Jesus looked around and said to his disciples, “How hard it is for the rich to enter the kingdom of God!”[b] 24 The disciples were astonished at these words. But again Jesus said to them,[c] “Children, how hard it is[d] to enter the kingdom of God! 25 It is easier for a camel[e] to go through the eye of a needle[f] than for a rich person to enter the kingdom of God.” 26 They were even more astonished and said[g] to one another, “Then[h] who can be saved?”[i] 27 Jesus looked at them and replied, “This is impossible for mere humans,[j] but not for God; all things are possible for God.”

28 Peter began to speak to him, “Look,[k] we have left everything to follow you!”[l] 29 Jesus said, “I tell you the truth,[m] there is no one who has left home or brothers or sisters or mother or father or children or fields for my sake and for the sake of the gospel 30 who will not receive in this age[n] a hundred times as much—homes, brothers, sisters, mothers, children, fields, all with persecutions[o]—and in the age to come, eternal life.[p] 31 But many who are first will be last, and the last first.”

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Footnotes

  1. Mark 10:23 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events within the narrative.
  2. Mark 10:23 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself.
  3. Mark 10:24 tn Grk “But answering, Jesus again said to them.” The participle ἀποκριθείς (apokritheis) is redundant and has not been translated.
  4. Mark 10:24 tc Most mss (A C D Θ ƒ1,13 28 565 M lat sy) have here “for those who trust in riches” (τοὺς πεποιθότας ἐπὶ [τοῖς] χρήμασιν, tous pepoithotas epi [tois] chrēmasin); W has πλούσιον (plousion) later in the verse, producing the same general modification on the dominical saying (“how hard it is for the rich to enter…”). But such qualifications on the Lord’s otherwise harsh and absolute statements are natural scribal expansions, intended to soften the dictum. Further, the earliest and best witnesses, along with a few others (א B Δ Ψ sa), lack any such qualifications. That W lacks the longer expansion and only has πλούσιον suggests that its archetype agreed with א B here; its voice should be heard with theirs. Thus, both on external and internal grounds, the shorter reading is preferred.
  5. Mark 10:25 tc A few witnesses (ƒ13 28 579) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
  6. Mark 10:25 sn The referent of the eye of a needle is a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was speaking rhetorically to point out that apart from God’s intervention, salvation is impossible (v. 27).
  7. Mark 10:26 tn Grk “But they were even more astonished, saying.” The participle λέγονες (legontes) has been translated here as a finite verb to emphasize the sequence of events: The disciples were astonished, then they spoke.
  8. Mark 10:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  9. Mark 10:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  10. Mark 10:27 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…all things are possible for God”) the phrase “mere humans” has been used in the translation.
  11. Mark 10:28 sn Peter wants reassurance that the disciples’ response and sacrifice has been noticed.
  12. Mark 10:28 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
  13. Mark 10:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  14. Mark 10:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  15. Mark 10:30 tn Grk “with persecutions.” The “all” has been supplied to clarify that the prepositional phrase belongs not just to the “fields.”
  16. Mark 10:30 sn Note that Mark (see also Matt 19:29; Luke 10:25; 18:30) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
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Mark 9
Mark 11
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Matthew 19:23-30
New English Translation

23 Then Jesus said to his disciples, “I tell you the truth,[a] it will be hard for a rich person to enter the kingdom of heaven! 24 Again I say,[b] it is easier for a camel[c] to go through the eye of a needle[d] than for a rich person to enter into the kingdom of God.” 25 The[e] disciples were greatly astonished when they heard this and said, “Then who can be saved?”[f] 26 Jesus[g] looked at them and replied, “This is impossible for mere humans,[h] but for God all things are possible.” 27 Then Peter said[i] to him, “Look,[j] we have left everything to follow you![k] What then will there be for us?” 28 Jesus[l] said to them, “I tell you the truth:[m] In the age when all things are renewed,[n] when the Son of Man sits on his glorious throne, you who have followed me will also sit on twelve thrones, judging[o] the twelve tribes of Israel. 29 And whoever has left houses or brothers or sisters or father or mother or children or fields for my sake will receive a hundred times as much[p] and will inherit eternal life. 30 But many who are first will be last, and the last first.

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Footnotes

  1. Matthew 19:23 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  2. Matthew 19:24 tn Grk “I say to you.”
  3. Matthew 19:24 tc A few, mostly late, witnesses (579 1424 al arm Cyr) read κάμιλον (kamilon, “rope”) for κάμηλον (kamēlon, “camel”), either through accidental misreading of the text or intentionally so as to soften Jesus’ words.
  4. Matthew 19:24 sn The eye of a needle refers to a sewing needle. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus was saying rhetorically that it is impossible for a rich person to enter God’s kingdom, unless God (v. 26) intervenes.
  5. Matthew 19:25 tn Here δέ (de) has not been translated.
  6. Matthew 19:25 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  7. Matthew 19:26 tn Here δέ (de) has not been translated.
  8. Matthew 19:26 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men, but for God all things are possible”) the phrase “mere humans” has been used in the translation. There may also be a slight wordplay with “the Son of Man” in v. 28.
  9. Matthew 19:27 tn Grk “Then answering, Peter said.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
  10. Matthew 19:27 sn Peter wants reassurance that the disciples’ response and sacrifice have been noticed.
  11. Matthew 19:27 tn Grk “We have left everything and followed you.” Koine Greek often used paratactic structure when hypotactic was implied.
  12. Matthew 19:28 tn Here δέ (de) has not been translated.
  13. Matthew 19:28 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  14. Matthew 19:28 sn The Greek term translated the age when all things are renewed (παλιγγενεσία, palingenesia) is understood as a reference to the Messianic age, the time when all things are renewed and restored (cf. Rev 21:5).
  15. Matthew 19:28 sn The statement you…will also sit on twelve thrones, judging the twelve tribes of Israel looks at the future authority the Twelve will have when Jesus returns. They will share in Israel’s judgment.
  16. Matthew 19:29 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (a hundred times as much) and (2) eternal life will be given.
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Matthew 18
Matthew 20
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Luke 18:24-30
New English Translation

24 When Jesus noticed this,[a] he said, “How hard[b] it is for the rich to enter the kingdom of God![c] 25 In fact, it is easier for a camel to go through the eye of a needle[d] than for a rich person to enter the kingdom of God.” 26 Those who heard this said, “Then[e] who can be saved?”[f] 27 He replied, “What is impossible[g] for mere humans[h] is possible for God.” 28 And Peter said, “Look, we have left everything we own[i] to follow you! 29 Then[j] Jesus[k] said to them, “I tell you the truth,[l] there is no one who has left home or wife or brothers[m] or parents or children for the sake of God’s kingdom 30 who will not receive many times more[n] in this age[o]—and in the age to come, eternal life.”[p]

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Footnotes

  1. Luke 18:24 tc ‡ The phrase περίλυπον γενόμενον (perilupon genomenon, “[When Jesus saw him] becoming sad”) is found in the majority of mss (A [D] W Θ Ψ 078 ƒ13 33vid M latt sy), and it is not unknown in Lukan style to repeat a word or phrase in adjacent passages (TCGNT 143). However, the phrase is lacking in some significant mss (א B L ƒ1 579 1241 2542 co). The shorter reading is nevertheless difficult to explain if it is not autographic: It is possible that these witnesses omitted this phrase out of perceived redundancy from the preceding verse, although intentional omissions, especially by several and varied witnesses, are generally unlikely. NA28 places the words in brackets, indicating doubts as to their authenticity.tn Grk “him.”
  2. Luke 18:24 sn For the rich it is hard for wealth not to be the point of focus, as the contrast in vv. 28-30 will show, and for rich people to trust God. Wealth was not an automatic sign of blessing as far as Jesus was concerned.
  3. Luke 18:24 sn The kingdom of God is a major theme of Jesus’ teaching. See the note on this phrase in v. 16.
  4. Luke 18:25 sn The eye of a needle refers to a sewing needle, one of the smallest items one might deal with on a regular basis, in contrast to the biggest animal of the region. (Although the story of a small gate in Jerusalem known as “The Needle’s Eye” has been widely circulated and may go back as far as the middle ages, there is no evidence that such a gate ever existed.) Jesus is saying rhetorically that this is impossible, unless God (v. 27) intervenes.
  5. Luke 18:26 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of thought.
  6. Luke 18:26 sn The assumption is that the rich are blessed, so if they risk exclusion, who is left to be saved?
  7. Luke 18:27 sn The term impossible is in the emphatic position in the Greek text. God makes the impossible possible.
  8. Luke 18:27 tn The plural Greek term ἄνθρωποις (anthrōpois) is used here in a generic sense, referring to both men and women (cf. NASB 1995 update, “people”). Because of the contrast here between mere mortals and God (“impossible for men…possible for God”) the phrase “mere humans” has been used in the translation.
  9. Luke 18:28 tn Or “left our homes,” “left our possessions”; Grk “left our own things.” The word ἴδιος (idios) can refer to one’s home (including the people and possessions in it) or to one’s property or possessions. Both options are mentioned in BDAG 467 s.v. 4.b. See also I. H. Marshall, Luke (NIGTC), 688; D. L. Bock, Luke (BECNT), 2:1488.
  10. Luke 18:29 tn Here δέ (de) has been translated as “then” to indicate the implied sequence of events within the narrative.
  11. Luke 18:29 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
  12. Luke 18:29 tn Grk “Truly (ἀμήν, amēn), I say to you.”
  13. Luke 18:29 tn The term “brothers” could be understood as generic here, referring to either male or female siblings. However, it is noteworthy that in the parallel passages in both Matt 19:29 and Mark 10:29, “sisters” are explicitly mentioned in the Greek text.
  14. Luke 18:30 sn Jesus reassures his disciples with a promise that (1) much benefit in this life (many times more) and (2) eternal life in the age to come will be given.
  15. Luke 18:30 tn Grk “this time” (καιρός, kairos), but for stylistic reasons this has been translated “this age” here.
  16. Luke 18:30 sn Note that Luke (see also Matt 19:29; Mark 10:30; Luke 10:25) portrays eternal life as something one receives in the age to come, unlike John, who emphasizes the possibility of receiving eternal life in the present (John 5:24).
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Luke 17
Luke 19
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Matthew 20:1-16
New English Translation

Workers in the Vineyard

20 “For the kingdom of heaven is like a landowner[a] who went out early in the morning to hire workers for his vineyard. 2 And after agreeing with the workers for the standard wage,[b] he sent them into his vineyard. 3 When it was about nine o’clock in the morning,[c] he went out again and saw others standing around in the marketplace[d] without work. 4 He said to them, ‘You go into the vineyard too, and I will give you whatever is right.’ 5 So they went. When[e] he went out again about noon and three o’clock that afternoon,[f] he did the same thing. 6 And about five o’clock that afternoon[g] he went out and found others standing around, and said to them, ‘Why are you standing here all day without work?’ 7 They said to him, ‘Because no one hired us.’ He said to them, ‘You go and work in the vineyard too.’ 8 When[h] it was evening[i] the owner of the vineyard said to his manager, ‘Call the workers and pay them their wages[j] starting with the last hired until the first.’ 9 When those hired about five o’clock came, each received a full day’s pay.[k] 10 And when those hired first came, they thought they would receive more. But each one also received the standard wage. 11 When[l] they received it, they began to complain[m] against the landowner, 12 saying, ‘These last fellows worked one hour, and you have made them equal to us who bore the hardship and burning heat of the day.’ 13 And the landowner[n] replied to one of them,[o] ‘Friend, I am not treating you unfairly. Didn’t you agree with me to work for the standard wage?[p] 14 Take what is yours and go. I[q] want to give to this last man[r] the same as I gave to you. 15 Am I not[s] permitted to do what I want with what belongs to me? Or are you envious because I am generous?’[t] 16 So the last will be first, and the first last.”

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Footnotes

  1. Matthew 20:1 sn The term landowner here refers to the owner and manager of a household.
  2. Matthew 20:2 tn Grk “agreeing with the workers for a denarius a day.”sn The standard wage was a denarius a day. The denarius was a silver coin worth about a day’s wage for a laborer in Palestine in the 1st century.
  3. Matthew 20:3 tn Grk “about the third hour.”
  4. Matthew 20:3 sn See the note on marketplaces in Matt 11:16.
  5. Matthew 20:5 tn Here δέ (de) has not been translated.
  6. Matthew 20:5 tn Grk “he went out again about the sixth and ninth hour.”
  7. Matthew 20:6 tn Grk “about the eleventh hour.”
  8. Matthew 20:8 tn Here δέ (de) has not been translated.
  9. Matthew 20:8 sn That is, six o’clock in the evening, the hour to pay day laborers. See Lev 19:13b.
  10. Matthew 20:8 tc ‡ Most witnesses, including several key mss (B D N W Γ Δ Θ ƒ1, 13 33vid 565 579 700 1241 1424 M latt sy) have αὐτοῖς (autois, “to them”) after ἀπόδος (apodos, “give the pay”), but this may be a motivated reading, clarifying the indirect object. The support for the omission, however, is not nearly as strong (א C L Z 085 Or). Nevertheless, NA28 includes the pronoun on the basis of the greater external attestation. A decision is difficult, but regardless of what is original, English style is better served with an explicit indirect object.
  11. Matthew 20:9 tn Grk “each received a denarius.” See the note on the phrase “standard wage” in v. 2.
  12. Matthew 20:11 tn Here δέ (de) has not been translated.
  13. Matthew 20:11 tn The imperfect verb ἐγόγγυζον (egonguzon) has been translated ingressively.
  14. Matthew 20:13 tn Grk “he”; the referent (the landowner) has been specified in the translation for clarity.
  15. Matthew 20:13 tn Grk “And answering, he said to one of them.” This construction is somewhat redundant in contemporary English and has been simplified in the translation.
  16. Matthew 20:13 tn Grk “for a denarius a day.”
  17. Matthew 20:14 tn Here δέ (de) has not been translated.
  18. Matthew 20:14 tn Grk “this last one,” translated as “this last man” because field laborers in 1st century Palestine were men.
  19. Matthew 20:15 tc ‡ Before οὐκ (ouk, “[am I] not”) a number of significant witnesses read ἤ (ē, “or”; e.g., א C N W Γ Δ 085 ƒ1, 13 33 565 579 1241 1424 M lat co). Although in later Greek the οι in σοι (oi in soi)—the last word of v. 14—would have been pronounced like ἤ, since ἤ is lacking in early mss (B D; among later witnesses, note L Z Θ 700; SBL) and since mss were probably copied predominantly by sight rather than by sound, even into the later centuries, the omission of ἤ cannot be accounted for as easily. Thus the shorter reading most likely belongs to the Ausgangstext. NA28 includes the word in brackets, indicating doubts as to its authenticity.
  20. Matthew 20:15 tn Grk “Is your eye evil because I am good?”
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Matthew 19
Matthew 21
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John 10:22-11:16
New English Translation

Jesus at the Feast of Dedication

22 Then came the feast of the Dedication[a] in Jerusalem. 23 It was winter,[b] and Jesus was walking in the temple area[c] in Solomon’s Portico.[d] 24 The Jewish leaders[e] surrounded him and asked,[f] “How long will you keep us in suspense?[g] If you are the Christ,[h] tell us plainly.”[i] 25 Jesus replied,[j] “I told you and you do not believe. The deeds[k] I do in my Father’s name testify about me. 26 But you refuse to believe because you are not my sheep. 27 My sheep listen to my voice, and I know them, and they follow me. 28 I give[l] them eternal life, and they will never perish;[m] no one will snatch[n] them from my hand. 29 My Father, who has given them to me, is greater than all,[o] and no one can snatch[p] them from my Father’s hand. 30 The Father and I[q] are one.”[r]

31 The Jewish leaders[s] picked up rocks again to stone him to death. 32 Jesus said to them,[t] “I have shown you many good deeds[u] from the Father. For which one of them are you going to stone me?” 33 The Jewish leaders[v] replied,[w] “We are not going to stone you for a good deed[x] but for blasphemy,[y] because[z] you, a man, are claiming to be God.”[aa]

34 Jesus answered,[ab] “Is it not written in your law, ‘I said, you are gods’?[ac] 35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken),[ad] 36 do you say about the one whom the Father set apart[ae] and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 37 If I do not perform[af] the deeds[ag] of my Father, do not believe me. 38 But if I do them, even if you do not believe me, believe the deeds,[ah] so that you may come to know[ai] and understand that I am in the Father and the Father is in me.” 39 Then[aj] they attempted[ak] again to seize him, but he escaped their clutches.[al]

40 Jesus[am] went back across the Jordan River[an] again to the place where John[ao] had been baptizing at an earlier time,[ap] and he stayed there. 41 Many[aq] came to him and began to say, “John[ar] performed[as] no miraculous sign, but everything John said about this man[at] was true!” 42 And many believed in Jesus[au] there.

The Death of Lazarus

11 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived.[av] 2 (Now it was Mary who anointed the Lord with perfumed oil[aw] and wiped his feet dry with her hair, whose brother Lazarus was sick.)[ax] 3 So the sisters sent a message[ay] to Jesus,[az] “Lord, look, the one you love is sick.” 4 When Jesus heard this, he said, “This sickness will not lead to death,[ba] but to God’s glory,[bb] so that the Son of God may be glorified through it.”[bc] 5 (Now Jesus loved Martha and her sister and Lazarus.)[bd]

6 So when he heard that Lazarus[be] was sick, he remained in the place where he was for two more days. 7 Then after this, he said to his disciples, “Let us go to Judea again.”[bf] 8 The disciples replied,[bg] “Rabbi, the Jewish leaders[bh] were just now trying[bi] to stone you to death! Are[bj] you going there again?” 9 Jesus replied,[bk] “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble,[bl] because he sees the light of this world.[bm] 10 But if anyone walks around at night,[bn] he stumbles,[bo] because the light is not in him.”

11 After he said this, he added,[bp] “Our friend Lazarus has fallen asleep.[bq] But I am going there to awaken him.” 12 Then the disciples replied,[br] “Lord, if he has fallen asleep, he will recover.” 13 (Now Jesus had been talking about[bs] his death, but they[bt] thought he had been talking about real sleep.)[bu]

14 Then Jesus told them plainly, “Lazarus has died, 15 and I am glad[bv] for your sake that I was not there, so that you may believe.[bw] But let us go to him.” 16 So Thomas (called Didymus[bx])[by] said to his fellow disciples, “Let us go too, so that we may die with him.”[bz]

Footnotes

  1. 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]).
  2. John 10:23 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
  3. John 10:23 tn Grk “in the temple.”
  4. 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.
  5. 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.
  6. John 10:24 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
  7. 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.”
  8. 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.
  9. John 10:24 tn Or “publicly.”
  10. John 10:25 tn Grk “answered them.”
  11. John 10:25 tn Or “the works.”
  12. John 10:28 tn Grk “And I give.”
  13. John 10:28 tn Or “will never die” or “will never be lost.”
  14. John 10:28 tn Or “no one will seize.”
  15. John 10:29 tn Or “is superior to all.”
  16. John 10:29 tn Or “no one can seize.”
  17. John 10:30 tn Grk “I and the Father.” The order has been reversed to reflect English style.
  18. 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).
  19. 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.
  20. John 10:32 tn Grk “Jesus answered them.”
  21. John 10:32 tn Or “good works.”
  22. 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.
  23. John 10:33 tn Grk “answered him.”
  24. John 10:33 tn Or “good work.”
  25. 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.
  26. John 10:33 tn Grk “and because.”
  27. John 10:33 tn Grk “you, a man, make yourself to be God.”
  28. John 10:34 tn Grk “answered them.”
  29. 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?
  30. 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.
  31. John 10:36 tn Or “dedicated.”
  32. John 10:37 tn Or “do.”
  33. John 10:37 tn Or “works.”
  34. 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.
  35. John 10:38 tn Or “so that you may learn.”
  36. John 10:39 tc It is difficult to decide between ἐζήτουν οὖν (ezētoun oun, “then they were seeking”; P66 א A L W Ψ ƒ1,13 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 (P75vid 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.
  37. John 10:39 tn Grk “they were seeking.”
  38. 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.
  39. John 10:40 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
  40. John 10:40 tn The word “River” is not in the Greek text but is supplied for clarity.
  41. John 10:40 sn John refers to John the Baptist.
  42. John 10:40 tn Grk “formerly.”sn This refers to the city of Bethany across the Jordan River (see John 1:28).
  43. 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.
  44. John 10:41 sn John refers to John the Baptist.
  45. John 10:41 tn Grk “did.”
  46. John 10:41 tn Grk “this one.”
  47. John 10:42 tn Grk “in him.”
  48. John 11:1 tn Grk “from Bethany, the village of Mary and her sister Martha.”
  49. John 11:2 tn Or “perfume,” “ointment.”
  50. 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.
  51. 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.
  52. John 11:3 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
  53. 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).
  54. John 11:4 tn Or “to God’s praise.”
  55. 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.
  56. 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.
  57. John 11:6 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
  58. 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).
  59. John 11:8 tn Grk “The disciples said to him.”
  60. 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.
  61. John 11:8 tn Grk “seeking.”
  62. 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.
  63. John 11:9 tn Grk “Jesus answered.”
  64. John 11:9 tn Or “he does not trip.”
  65. 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).
  66. John 11:10 tn Grk “in the night.”
  67. John 11:10 tn Or “he trips.”
  68. John 11:11 tn Grk “He said these things, and after this he said to them.”
  69. 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).
  70. John 11:12 tn Grk “Then the disciples said to him.”
  71. John 11:13 tn Or “speaking about.”
  72. John 11:13 tn Grk “these.”
  73. 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.
  74. John 11:15 tn Grk “and I rejoice.”
  75. 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.
  76. John 11:16 sn Didymus means “the twin” in Greek.
  77. John 11:16 sn This is a parenthetical note by the author.
  78. 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.
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