Bible in 90 Days

Footnotes

1. John 15:18 tn Grk “know.”
2. John 15:18 tn Grk “it hated me before you.”
3. John 15:19 tn Grk “if you were of the world.”
4. John 15:19 tn The words “you as” are not in the original but are supplied for clarity.
5. John 15:19 tn Grk “because you are not of the world.”
6. John 15:19 tn Or “world, therefore.”
7. John 15:19 sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.
8. John 15:20 tn Grk “Remember the word that I said to you.”
9. John 15:20 tn See the note on the word “slaves” in 4:51.
10. John 15:20 sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.
11. John 15:20 tn Or “if they kept.”
12. John 15:20 tn Or “they will keep.”
13. John 15:21 tn Or “because of.”
14. John 15:21 tn Jesus is referring to God as “the one who sent me.”
15. John 15:22 tn Grk “they would not have sin” (an idiom).sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”
16. John 15:24 tn Or “If I had not done.”
17. John 15:24 tn Grk “the works.”
18. John 15:24 tn Grk “they would not have sin” (an idiom).
19. John 15:24 tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.
20. John 15:24 tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both—and” construction is apparently supported by BDF §444.3.
21. John 15:25 tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.
22. John 15:25 sn A quotation from Pss 35:19; 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).
23. John 15:26 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.
24. John 15:26 tn Grk “that one.”
25. John 16:1 tn Grk “so that you will not be caused to stumble.” sn In Johannine thought the verb σκανδαλίζω (skandalizō) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.
26. John 16:2 tn Or “expel you from.”
27. John 16:2 sn See the note on synagogue in 6:59.
28. John 16:2 tn Grk “an hour.”
29. John 16:2 sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.
30. John 16:3 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.
31. John 16:3 sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55; 15:21, and 17:25.
32. John 16:4 tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalēka humin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.
33. John 16:4 tn Grk “their hour.”
34. John 16:4 tn The words “about them” are not in the Greek text, but are implied.
35. John 16:4 sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.
36. John 16:5 sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.
37. John 16:5 sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.
38. John 16:6 tn Or “distress” or “grief.”
39. John 16:7 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklētos). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.
40. John 16:8 tn Grk “when that one.”
41. John 16:8 tn Or “will convict the world,” or “will expose the world.” The preposition περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elenchō)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9—the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus—it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.
42. John 16:8 tn Grk “and concerning.”
43. John 16:8 tn Grk “and concerning.”
44. John 16:9 tn Or “that.” It is very difficult to determine whether ὅτι (hoti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.
45. John 16:9 sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.
46. John 16:10 tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunē) in this context, and (2) to whom does it pertain—to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (hoti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18; 7:12; 9:24; 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunēs) refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).
47. John 16:10 tn Or “that.”
48. John 16:11 sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.
49. John 16:11 tn Or “that.”
50. John 16:11 sn The ruler of this world is a reference to Satan.
51. John 16:11 tn Or “judged.”
52. John 16:12 sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).
53. John 16:12 tn Or (perhaps) “you cannot accept.”
54. John 16:13 tn Grk “that one.”
55. John 16:13 tn Or “will lead.”
56. John 16:13 sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things—Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.
57. John 16:13 tn Grk “speak from himself.”
58. John 16:13 tn Or will announce to you.”
59. John 16:13 tn Grk “will tell you the things to come.”
60. John 16:14 tn Grk “That one.”
61. John 16:14 tn Or “will honor me.”
62. John 16:14 tn Or “he will take.”
63. John 16:14 tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
64. John 16:14 tn Or “will announce it to you.”
65. John 16:15 tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.
66. John 16:15 tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
67. John 16:15 tn Or “will announce it to you.”
68. John 16:16 tn Grk “A little while, and you.”
69. John 16:16 tn Grk “and again a little while, and you.”
70. John 16:16 sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.
71. John 16:17 tn Grk “What is this that he is saying to us.”
72. John 16:17 tn Grk “A little while, and you.”
73. John 16:17 tn Grk “and again a little while, and you.”
74. John 16:17 sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.
75. John 16:18 tn Grk “they kept on saying.”
76. John 16:18 tn Grk “What is this that he says.”
77. John 16:18 tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.
78. John 16:18 tn Or “we do not know.”
79. John 16:18 tn Grk “what he is speaking.”
80. John 16:19 tn Grk “knew.”sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.
81. John 16:19 tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.
82. John 16:19 tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.
83. John 16:19 tn Grk “inquiring” or “seeking.”
84. John 16:19 tn Grk “A little while, and you.”
85. John 16:19 tn Grk “and again a little while, and you.”
86. John 16:20 tn Grk “Truly, truly, I say to you.”
87. John 16:20 tn Or “wail,” “cry.”
88. John 16:20 tn Or “lament.”
89. John 16:20 tn Or “sorrowful.”
90. John 16:20 tn Grk “will become.”
91. John 16:21 sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).
92. John 16:21 tn Grk “her hour.”
93. John 16:21 tn Grk “that a man” (but in a generic sense, referring to a human being).
94. John 16:21 sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.
95. John 16:22 tn Or “distress.”
96. John 16:22 sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.
97. John 16:23 tn Grk “And in that day.”
98. John 16:23 tn Grk “Truly, truly, I say to you.”
99. John 16:23 sn This statement is also found in John 15:16.
100. John 16:24 tn The word “it” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
101. John 16:25 tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiais) precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.
102. John 16:25 tn Grk “an hour.”
103. John 16:25 tn Or “inform you.”
104. John 16:25 tn Or “openly.”
105. John 16:26 tn Grk “In that day.”
106. John 16:26 tn Grk “I do not say to you.”
107. John 16:27 tc A number of early mss (א¹ B C* D L co) read πατρός (patros, “Father”) here instead of θεοῦ (theou, “God”; found in P⁵ א*^,2 A C³ W Θ Ψ 33 ƒ^1,13 M). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [patēr, “Father”] occurs eleven times in this chapter, while θεός [theos, “God”] occurs only two other times [16:2, 30]).
108. John 16:28 tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.
109. John 16:28 sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.
110. John 16:29 tn Or “openly.”
111. John 16:29 tn Or “not in parables.” or “not in metaphors.”sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).
112. John 16:30 tn Grk “all things.”
113. John 16:30 tn Grk “and have no need of anyone.”
114. John 16:30 tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
115. John 16:30 tn Or “By this.”
116. John 16:31 tn Grk “Jesus answered them.”
117. John 16:32 tn Grk “an hour.”
118. John 16:32 tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.
119. John 16:32 sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.
120. John 16:32 tn Grk “And” (but with some contrastive force).
121. John 16:32 tn Grk “the Father.”
122. John 16:33 tn The one Greek term θλῖψις (thlipsis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.
123. John 16:33 tn Or “but be courageous.”
124. John 16:33 tn Or “I am victorious over the world,” or “I have overcome the world.”sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.
125. John 17:1 tn Grk “he raised his eyes” (an idiom).sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.
126. John 17:1 tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
127. John 17:1 tn Grk “the hour.”sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.
128. John 17:1 tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, ho huios) here, while the majority (C³ L Ψ ƒ¹³ 33 M) read “your Son also” (καὶ ὁ υἱὸς σου, kai ho huios sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.tn Grk “the Son”; “your” has been added here for English stylistic reasons.
129. John 17:2 tn Or “all people”; Grk “all flesh.”
130. John 17:2 tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”
131. John 17:3 tn Using αὕτη δέ (hautē de) to introduce an explanation is typical Johannine style; it was used before in John 1:19; 3:19, and 15:12.
132. John 17:3 sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Christos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginōskō) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.
133. John 17:3 tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
134. John 17:4 tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiōsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).
135. John 17:4 tn Grk “the work that you gave to me so that I may do it.”
136. John 17:5 tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pros ton theon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.
137. John 17:5 tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.
138. John 17:6 tn Or “made known,” “disclosed.”
139. John 17:6 sn Mention of the Father’s name occurs again in 17:11, 12, 26, but not often elsewhere in the Gospel of John (only in 5:43; 10:25; 12:28). In one sense the name represents the person (cf. John 1:12) and thus Jesus by saying that he has revealed the Father’s name is saying that he has fully revealed who God is and what he is like (cf. John 1:18; 14:9). But there is probably a further meaning as well in John’s Gospel: Jesus himself is identified with God repeatedly (10:30; 14:11, etc.) and nowhere is this more apparent than in Jesus’ absolute uses of the phrase “I am” without a predicate (8:24, 28, 58; 13:19). The name of the Father which Jesus has revealed to his disciples is thus the divine Name revealed to Moses in Exod 3:14 (R. E. Brown, John [AB], 2:755-56). See also Isa 62:2; 65:15-16.
140. John 17:6 tn Here “men” is retained as a translation for ἀνθρώποις (anthrōpois) rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.
141. John 17:6 tn Grk “Yours they were.”
142. John 17:6 tn Or “have kept.”
143. John 17:7 tn Or “they have come to know,” or “they have learned.”
144. John 17:7 tn Grk “all things.”
145. John 17:8 tn Grk And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
146. John 17:8 tn Or “received.”
147. John 17:8 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
148. John 17:8 tn Or “truly.”
149. John 17:8 tn Or have come to know.”
150. John 17:9 tn Grk “I am asking.”
151. John 17:9 tn Grk “I am not asking.”
152. John 17:9 tn Or “because they are yours.”
153. John 17:10 tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
154. John 17:10 tn Or “Everything I have is yours.”
155. John 17:10 tn Or “everything you have is mine.”
156. John 17:10 tn Or “I have been honored among them.”sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.
157. John 17:11 tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
158. John 17:11 tn The context indicates that this should be translated as an adversative or contrastive conjunction.
159. John 17:11 tn Or “protect them”; Grk “keep them.”
160. John 17:11 tn Or “by your name.”sn See the note on name in John 17:6.
161. John 17:11 tn The second repetition of “one” is implied, and is supplied here for clarity.
162. John 17:12 tn Or “I protected them”; Grk “I kept them.”
163. John 17:12 tn Grk “and guarded them.”
164. John 17:12 tn Or “by your name.”
165. John 17:12 tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
166. John 17:12 tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.
167. John 17:12 sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.
168. John 17:13 tn Grk “they may have.”
169. John 17:13 tn Or “fulfilled.”
170. John 17:14 tn Or “your message.”
171. John 17:14 tn Grk “because they are not of the world.”
172. John 17:14 tn Grk “just as I am not of the world.”
173. John 17:15 tn Or “that you protect them”; Grk “that you keep them.”
174. John 17:15 tn The phrase “the evil one” is a reference to Satan. The genitive substantival adjective τοῦ πονηροῦ (tou ponērou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponēron), “that which is evil,” or the masculine ὁ πονηρός (ho ponēros), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14; 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.
175. John 17:16 tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.
176. John 17:16 tn Grk “just as I am not of the world.”
177. John 17:17 tn Or “Consecrate them” or “Sanctify them.”sn The Greek word translated set…apart (ἁγιάζω, hagiazō) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).
178. John 17:18 sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.
179. John 17:19 tn Or “I sanctify.”sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, hagiazō). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).
180. John 17:19 tn Or “for their sake.”
181. John 17:19 tn Or “they may be truly consecrated,” or “they may be truly sanctified.”
182. John 17:20 tn Or “I do not pray.”
183. John 17:20 tn Although πιστευόντων (pisteuontōn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).
184. John 17:20 tn Grk “their word.”
185. John 17:21 tn The words “I pray” are repeated from the first part of v. 20 for clarity.
186. John 17:22 tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
187. John 17:23 tn Or “completely unified.”
188. John 17:24 tn Grk “the ones you have given me, I want these to be where I am with me.”
189. John 17:24 tn Grk “before the foundation of the world.”
190. John 17:25 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnōsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).
191. John 17:26 sn The theme of the revelation of the Father’s name is picked up from John 17:6 and refers to Jesus’ revelation of the divine Name of Exod 3:14 in his person (see additional discussion at 17:6).
192. John 17:26 tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).
193. John 18:1 sn When he had said these things appears to be a natural transition at the end of the Farewell Discourse (the farewell speech of Jesus to his disciples in John 13:31-17:26, including the final prayer in 17:1-26). The author states that Jesus went out with his disciples, a probable reference to their leaving the upper room where the meal and discourse described in chaps. 13-17 took place (although some have seen this only as a reference to their leaving the city, with the understanding that some of the Farewell Discourse, including the concluding prayer, was given en route, cf. 14:31). They crossed the Kidron Valley and came to a garden, or olive orchard, identified in Matt 26:36 and Mark 14:32 as Gethsemane. The name is not given in Luke’s or John’s Gospel, but the garden must have been located somewhere on the lower slopes of the Mount of Olives.
194. John 18:1 tn Grk “the wadi of the Kidron,” or “the ravine of the Kidron” (a wadi is a stream that flows only during the rainy season and is dry during the dry season).
195. John 18:1 tn Or “a garden.”
196. John 18:2 tn Or “often.”
197. John 18:2 sn This is a parenthetical note by the author.
198. John 18:3 tn Grk “a cohort.” The word σπεῖραν (speiran) is a technical term for a Roman cohort, normally a force of 600 men (one-tenth of a legion). It was under the command of a χιλίαρχος (chiliarchos, v. 12). Because of the improbability of an entire cohort being sent to arrest a single man, some have suggested that σπεῖραν here refers only to a maniple, a force of 200. But the use of the word here does not necessarily mean the entire cohort was present on this mission, but only that it was the cohort which performed the task (for example, saying the fire department put out the fire does not mean that every fireman belonging to the department was on the scene at the time). These Roman soldiers must have been ordered to accompany the servants of the chief priests and Pharisees by Pilate, since they would have been under the direct command of the Roman prefect or procurator. It is not difficult to understand why Pilate would have been willing to assist the Jewish authorities in such a way. With a huge crowd of pilgrims in Jerusalem for the Passover, the Romans would have been especially nervous about an uprising of some sort. No doubt the chief priests and Pharisees had informed Pilate that this man Jesus was claiming to be the Messiah, or in the terms Pilate would understand, king of Israel.
199. John 18:3 tn The phrase “officers of the chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:32, 45; 18:3, 12, 18, 22; 19:6. They are different from the Levites who served as “temple police” according to K. H. Rengstorf (TDNT 8:540). In John 7:32ff. these officers had made an unsuccessful attempt to arrest Jesus, and perhaps this is part of the reason why their leaders had made sure they were accompanied by Roman soldiers this time. No more mistakes were to be tolerated.sn See the note on Pharisees in 1:24.
200. John 18:3 tn The words “to the orchard” are not in the Greek text but are repeated from v. 1 for clarity.
201. John 18:3 tn These were lamps that had some sort of covering to protect them from wind and rain. In earlier usage the word meant “torch” but by NT times it apparently meant a lamp designed to be used outdoors, so “lantern” is a good contemporary English equivalent.sn Mention of the lanterns and torches suggests a detail remembered by one who was an eyewitness, but in connection with the light/darkness motif of John’s Gospel, it is a vivid reminder that it is night; the darkness has come at last (cf. 13:30).
202. John 18:4 tn Grk “knowing all things that were coming upon him.”
203. John 18:4 tn Grk “Whom do you seek?”
204. John 18:5 tn Grk “They answered.”sn The author does not state precisely who from the group of soldiers and temple police replied to Jesus at this point. It may have been the commander of the Roman soldiers, although his presence is not explicitly mentioned until 18:12. It may also have been one of the officers of the chief priests. To the answer given, “Jesus the Nazarene,” Jesus replies “I am [he].”
205. John 18:5 sn This is a parenthetical note by the author. Before he states the response to Jesus’ identification of himself, the author inserts a parenthetical note that Judas, again identified as the one who betrayed him (cf. 18:2), was standing with the group of soldiers and officers of the chief priests. Many commentators have considered this to be an awkward insertion, but in fact it heightens considerably the dramatic effect of the response to Jesus’ self-identification in the following verse, and has the added effect of informing the reader that along with the others the betrayer himself ironically falls down at Jesus’ feet (18:6).
206. John 18:6 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
207. John 18:6 tn Grk “moved back” (but here a fairly rapid movement is implied).
208. John 18:6 sn When Jesus said to those who came to arrest him “I am,” they retreated and fell to the ground. L. Morris says that “it is possible that those in front recoiled from Jesus’ unexpected advance, so that they bumped those behind them, causing them to stumble and fall” (John [NICNT], 743-44). Perhaps this is what in fact happened on the scene, but the theological significance given to this event by the author implies that more is involved. The reaction on the part of those who came to arrest Jesus comes in response to his affirmation that he is indeed the one they are seeking, Jesus the Nazarene. But Jesus makes this affirmation of his identity using a formula which the reader has encountered before in the Fourth Gospel, e.g., 8:24, 28, 58. Jesus has applied to himself the divine Name of Exod 3:14, “I AM.” Therefore this amounts to something of a theophany which causes even his enemies to recoil and prostrate themselves, so that Jesus has to ask a second time, “Who are you looking for?” This is a vivid reminder to the reader of the Gospel that even in this dark hour, Jesus holds ultimate power over his enemies and the powers of darkness, because he is the one who bears the divine Name.
209. John 18:7 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
210. John 18:8 tn Grk “Jesus answered.”
211. John 18:8 tn Grk “if you are seeking.”
212. John 18:8 tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more generic word like “people” because in context Jesus referred only to the eleven remaining disciples who were loyal to him and were present at his arrest.
213. John 18:8 sn A second time Jesus replied, “I told you that I am he,” identifying himself as the one they are seeking. Jesus also added, “If you are looking for me, let these men go.” Jesus successfully diverted attention from his disciples by getting the soldiers and officers of the chief priests to admit (twice) that it is only him they were after. Even in this hour Jesus still protected and cared for his own, giving himself up on their behalf. By handing himself over to his enemies, Jesus ensured that his disciples went free. From the perspective of the author, this is acting out beforehand what Jesus will actually do for his followers when he goes to the cross.
214. John 18:9 tn The words “He said this” are not in the Greek text, but are implied. There is an ellipsis in the Greek text that must be supplied for the modern English reader at this point.
215. John 18:9 sn This expression is similar to John 6:39 and John 17:12.
216. John 18:9 tn Grk “Of the ones whom you gave me, I did not lose one of them.” The order of the clauses has been rearranged to reflect contemporary English style.sn This action of Jesus on behalf of his disciples is interpreted by the author as a fulfillment of Jesus’ own words: “I have not lost a single one of those whom you gave me.” Here it is Jesus’ own words, rather than the OT scriptures, which are quoted. This same formula will be used by the author again of Jesus’ words in 18:32, but the verb is used elsewhere in the Fourth Gospel to describe the NT fulfillment of OT passages (12:38; 13:18; 15:25; 17:12; 19:24, and 19:36). It is a bit difficult to determine the exact referent, since the words of Jesus quoted in this verse are not an exact reproduction of a saying of Jesus elsewhere in John’s Gospel. Although some have identified the saying with John 6:39, the closest parallel is in 17:12, where the betrayer, Judas, is specifically excluded. The words quoted here in 18:9 appear to be a free rendition of 17:12.
217. John 18:10 tn See the note on the word “slaves” in 4:51.
218. John 18:10 sn The account of the attack on the high priest’s slave contains details which suggest eyewitness testimony. It is also mentioned in all three synoptic gospels, but only John records that the disciple involved was Peter, whose impulsive behavior has already been alluded to (John 13:37). Likewise only John gives the name of the victim, Malchus, who is described as the high priest’s slave. John and Mark (14:47) both use the word ὠτάριον (ōtarion, a double diminutive) to describe what was cut off, and this may indicate only part of the right ear (for example, the earlobe).
219. John 18:10 sn This is a parenthetical note by the author.
220. John 18:11 tn Grk “The cup that the Father has given me to drink, shall I not drink it?” The order of the clauses has been rearranged to reflect contemporary English style.sn Jesus continues with what most would take to be a rhetorical question expecting a positive reply: “Shall I not drink the cup that the Father has given me?” The cup is also mentioned in Gethsemane in the synoptics (Matt 26:39, Mark 14:36, and Luke 22:42). In connection with the synoptic accounts it is mentioned in Jesus’ prayer; this occurrence certainly complements the synoptic accounts if Jesus had only shortly before finished praying about this. Only here in the Fourth Gospel is it specifically said that the cup is given to Jesus to drink by the Father, but again this is consistent with the synoptic mention of the cup in Jesus’ prayer: It is the cup of suffering which Jesus is about to undergo.
221. John 18:12 tn Grk “a cohort” (but since this was a unit of 600 soldiers, a smaller detachment is almost certainly intended).
222. John 18:12 tn Grk “their chiliarch” (an officer in command of a thousand soldiers). In Greek the term χιλίαρχος (chiliarchos) literally described the “commander of a thousand,” but it was used as the standard translation for the Latin tribunus militum or tribunus militaris, the military tribune who commanded a cohort of 600 men.
223. John 18:12 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, who were named as “chief priests and Pharisees” in John 18:3.
224. John 18:12 tn Or “seized.”
225. John 18:12 tn Or “bound him.”
226. John 18:13 tn Grk “up, and brought.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
227. John 18:13 sn Jesus was taken first to Annas. Only the Gospel of John mentions this pretrial hearing before Annas, and that Annas was the father-in-law of Caiaphas, who is said to be high priest in that year. Caiaphas is also mentioned as being high priest in John 11:49. But in 18:15, 16, 19, and 22 Annas is called high priest. Annas is also referred to as high priest by Luke in Acts 4:6. Many scholars have dismissed these references as mistakes on the part of both Luke and John, but as mentioned above, John 11:49 and 18:13 indicate that John knew that Caiaphas was high priest in the year that Jesus was crucified. This has led others to suggest that Annas and Caiaphas shared the high priesthood, but there is no historical evidence to support this view. Annas had been high priest from a.d. 6 to a.d. 15 when he was deposed by the Roman prefect Valerius Gratus (according to Josephus, Ant. 18.2.2 [18.34]). His five sons all eventually became high priests. The family was noted for its greed, wealth, and power. There are a number of ways the references in both Luke and John to Annas being high priest may be explained. Some Jews may have refused to recognize the changes in high priests effected by the Roman authorities, since according to the Torah the high priesthood was a lifetime office (Num 25:13). Another possibility is that it was simply customary to retain the title after a person had left the office as a courtesy, much as retired ambassadors are referred to as “Mr. Ambassador” or ex-presidents as “Mr. President.” Finally, the use of the title by Luke and John may simply be a reflection of the real power behind the high priesthood of the time: Although Annas no longer technically held the office, he may well have managed to control those relatives of his who did hold it from behind the scenes. In fact this seems most probable and would also explain why Jesus was brought to him immediately after his arrest for a sort of “pretrial hearing” before being sent on to the entire Sanhedrin.
228. John 18:14 tn Or “counseled.”
229. John 18:14 tn Grk “the Jews.” Here the phrase refers to the Jewish leaders, specifically members of the Sanhedrin (see John 11:49-50). See also the note on the phrase “Jewish leaders” in v. 12.
230. John 18:14 sn This is a parenthetical note by the author.
231. John 18:15 tn The words “them as they brought Jesus to Annas” are not in the Greek text, but are supplied to clarify who Peter and the other disciple were following. Direct objects were often omitted in Greek when clear from the context.
232. John 18:15 tn Grk “that disciple.”sn Many have associated this unnamed other disciple with the beloved disciple, that is, John son of Zebedee, mainly because the phrase the other disciple which occurs here is also used to describe the beloved disciple in John 20:2, 3, 4, and 8. Peter is also closely associated with the beloved disciple in 13:23-26; 20:2-10; 21:7, and 21:20-23. But other identifications have also been proposed, chiefly because v. 16 states that this disciple who was accompanied by Peter was known to the high priest. As C. K. Barrett (St. John, 525) points out, the term γνωστός (gnōstos) is used in the LXX to refer to a close friend (Ps 54:14 LXX [55:14 ET]). This raises what for some is an insurmountable difficulty in identifying the “other disciple” as John son of Zebedee, since how could the uneducated son of an obscure Galilean fisherman be known to such a powerful and influential family in Jerusalem? E. A. Abbott (as quoted in “Notes of Recent Exposition,” ExpTim 25 [1913/14]: 149-50) proposed that the “other disciple” who accompanied Peter was Judas, since he was the one disciple of whom it is said explicitly (in the synoptic accounts) that he had dealings with the high priest. E. A. Tindall (“Contributions and Comments: John xviii.15, ” ExpTim 28 [1916/17]: 283-84) suggested the disciple was Nicodemus, who as a member of the Sanhedrin, would have had access to the high priest’s palace. Both of these suggestions, while ingenious, nevertheless lack support from the text of the Fourth Gospel itself or the synoptic accounts. W. Wuellner (The Meaning of “Fishers of Men” [NTL]) argues that the common attitude concerning the low social status and ignorance of the disciples from Galilee may in fact be a misconception. Zebedee is presented in Mark 1:20 as a man wealthy enough to have hired servants, and Mark 10:35-45 presents both of the sons of Zebedee as concerned about status and prestige. John’s mother appears in the same light in Matt 20:20-28. Contact with the high priestly family in Jerusalem might not be so unlikely in such circumstances. Others have noted the possibility that John came from a priestly family, some of which is based upon a statement in Eusebius (Ecclesiastical History 3.31.3) quoting Polycrates that John son of Zebedee was a priest. For further information on possible priestly connections among members of John’s family see L. Morris (John [NICNT], 752, n. 32). None of this is certain, but on the whole it seems most probable that the disciple who accompanied Peter and gained entry into the courtyard for him was John son of Zebedee.
233. John 18:15 sn This is a parenthetical note by the author.
234. John 18:16 tn Grk “spoke to the doorkeeper”; her description as a slave girl is taken from the following verse. The noun θυρωρός (thurōros) may be either masculine or feminine, but the article here indicates that it is feminine.
235. John 18:17 tn Grk “slave girl.” Since the descriptive term “slave girl” was introduced in the translation in the previous verse, it would be redundant to repeat the full expression here.
236. John 18:17 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?”).
237. John 18:17 tn Grk “He said.”
238. John 18:18 tn See the note on the word “slaves” in 4:51.
239. John 18:18 tn That is, the “guards of the chief priests” as distinguished from the household slaves of Annas.
240. John 18:18 tn Grk “because it was cold, and they were warming themselves.”
241. John 18:18 sn This is a parenthetical note by the author.
242. John 18:19 tn The introductory phrase “While this was happening” is not in the Greek text. It has been supplied in the translation to clarify the alternation of scenes in the narrative for the modern reader.
243. John 18:19 sn The nature of this hearing seems to be more that of a preliminary investigation; certainly normal legal procedure was not followed, for no indication is given that any witnesses were brought forth at this point to testify against Jesus. True to what is known of Annas’ character, he was more interested in Jesus’ disciples than in the precise nature of Jesus’ teaching, since he inquired about the followers first. He really wanted to know just how influential Jesus had become and how large a following he had gathered. This was of more concern to Annas that the truth or falsity of Jesus’ teaching.
244. John 18:20 tn Grk “Jesus answered him.”
245. John 18:20 sn See the note on synagogue in 6:59.
246. John 18:20 tn Grk “in the temple.”
247. John 18:20 tn Grk “the Jews.” Here the phrase refers to the Jewish people generally, for whom the synagogues and the temple courts in Jerusalem were important public gathering places. See also the note on the phrase “Jewish religious leaders” in v. 12.
248. John 18:20 tn Grk “And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
249. John 18:21 tn Grk “Ask those who heard what I said to them.” The words “to them” are not translated since they are redundant in English.
250. John 18:21 tn Grk “Look, these know what I said.”
251. John 18:22 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
252. John 18:22 tn Grk “one of the high priest’s servants standing by gave Jesus a strike, saying.” For the translation of ῥάπισμα (rhapisma), see L&N 19.4.
253. John 18:23 tn Grk “Jesus answered him.”
254. John 18:23 tn Or “something incorrect.”
255. John 18:23 tn Grk “testify.”
256. John 18:23 tn Or “incorrect.”
257. John 18:24 tn Or “still bound.”
258. John 18:24 sn Where was Caiaphas the high priest located? Did he have a separate palace, or was he somewhere else with the Sanhedrin? Since Augustine (4th century) a number of scholars have proposed that Annas and Caiaphas resided in different wings of the same palace, which were bound together by a common courtyard through which Jesus would have been led as he was taken from Annas to Caiaphas. This seems a reasonable explanation, although there is no conclusive evidence.
259. John 18:25 tn The words “in the courtyard” are not in the Greek text. They are supplied for the benefit of the modern reader, to link this scene to the preceding one in John 18:15-18.
260. John 18:25 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?”).
261. John 18:25 tn Grk “That one denied it and said”; the referent of the pronoun (Peter) has been specified in the translation for clarity.
262. John 18:26 tn See the note on the word “slaves” in 4:51.
263. John 18:26 sn This incident is recounted in v. 10.
264. John 18:26 tn Or “garden.”
265. John 18:26 tn This question, prefaced with οὐκ (ouk) in Greek, anticipates a positive answer.
266. John 18:27 tn It seems most likely that this refers to a real rooster crowing, although a number of scholars have suggested that “cockcrow” is a technical term referring to the trumpet call which ended the third watch of the night (from midnight to 3 a.m.). This would then be a reference to the Roman gallicinium (ἀλεκτοροφωνία, alektorophōnia; the term is used in Mark 13:35 and is found in some mss [P^37vid,45 ƒ¹] in Matt 26:34) which would have been sounded at 3 a.m.; in this case Jesus would have prophesied a precise time by which the denials would have taken place. For more details see J. H. Bernard, St. John (ICC), 2:604. However, in light of the fact that Mark mentions the rooster crowing twice (Mark 14:72) and in Luke 22:60 the words are reversed (ἐφώνησεν ἀλέκτωρ, ephōnēsen alektōr), it is more probable that a real rooster is in view. In any event natural cockcrow would have occurred at approximately 3 a.m. in Palestine at this time of year (March-April) anyway.sn No indication is given of Peter’s emotional state at this third denial (as in Matt 26:74 and Mark 14:71) or that he remembered that Jesus had foretold the denials (Matt 26:75, Mark 14:72 and Luke 22:61), or the bitter remorse Peter felt afterward (Matt 26:75, Mark 14:72, and Luke 22:62).
267. John 18:28 tn Grk “to the praetorium.”sn The permanent residence of the Roman governor of Palestine was in Caesarea (Acts 23:35). The governor had a residence in Jerusalem which he normally occupied only during principal feasts or in times of political unrest. The location of this building in Jerusalem is uncertain, but is probably one of two locations: either (1) the fortress or tower of Antonia, on the east hill north of the temple area, which is the traditional location of the Roman praetorium since the 12th century, or (2) the palace of Herod on the west hill near the present Jaffa Gate. According to Philo (Embassy 38 [299]) Pilate had some golden shields hung there, and according to Josephus (J. W. 2.14.8 [2.301], 2.15.5 [2.328]) the later Roman governor Florus stayed there.
268. John 18:28 sn This is a parenthetical note by the author.
269. John 18:28 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
270. John 18:28 tn Grk “into the praetorium.”
271. John 18:29 tn Or “charge.”
272. John 18:29 sn In light of the fact that Pilate had cooperated with them in Jesus’ arrest by providing Roman soldiers, the Jewish authorities were probably expecting Pilate to grant them permission to carry out their sentence on Jesus without resistance (the Jews were not permitted to exercise capital punishment under the Roman occupation without official Roman permission, cf. v. 31). They must have been taken somewhat by surprise by Pilate’s question “What accusation do you bring against this man,” because it indicated that he was going to try the prisoner himself. Thus Pilate was regarding the trial before Caiaphas and the Sanhedrin as only an inquiry and their decision as merely an accusation.
273. John 18:30 tn Grk “They answered and said to him.”
274. John 18:30 tn Grk “this one.”
275. John 18:30 tn Or “an evildoer”; Grk “one doing evil.”
276. John 18:30 tn Or “would not have delivered him over.”
277. John 18:31 tn Grk “Then Pilate said to them.”
278. John 18:31 tn Or “judge him.” For the translation “pass judgment on him” see R. E. Brown (John [AB], 2:848).
279. John 18:31 sn Pilate, as the sole representative of Rome in a troubled area, was probably in Jerusalem for the Passover because of the danger of an uprising (the normal residence for the Roman governor was in Caesarea as mentioned in Acts 23:35). At this time on the eve of the feast he would have been a busy and perhaps even a worried man. It is not surprising that he offered to hand Jesus back over to the Jewish authorities to pass judgment on him. It may well be that Pilate realized when no specific charge was mentioned that he was dealing with an internal dispute over some religious matter. Pilate wanted nothing to do with such matters, as the statement “Pass judgment on him according to your own law!” indicates. As far as the author is concerned, this points out who was really responsible for Jesus’ death: The Roman governor Pilate would have had nothing to do with it if he had not been pressured by the Jewish religious authorities, upon whom the real responsibility rested.
280. John 18:31 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12.
281. John 18:31 tn Grk “said to him.”
282. John 18:31 tn Grk “It is not permitted to us to kill anyone.”sn The historical background behind the statement We cannot legally put anyone to death is difficult to reconstruct. Scholars are divided over whether this statement in the Fourth Gospel accurately reflects the judicial situation between the Jewish authorities and the Romans in 1st century Palestine. It appears that the Roman governor may have given the Jews the power of capital punishment for specific offenses, some of them religious (the death penalty for Gentiles caught trespassing in the inner courts of the temple, for example). It is also pointed out that the Jewish authorities did carry out a number of executions, some of them specifically pertaining to Christians (Stephen, according to Acts 7:58-60; and James the Just, who was stoned in the 60s according to Josephus, Ant. 20.9.1 [20.200]). But Stephen’s death may be explained as a result of “mob violence” rather than a formal execution, and as Josephus in the above account goes on to point out, James was executed in the period between two Roman governors, and the high priest at the time was subsequently punished for the action. Two studies by A. N. Sherwin-White (Roman Society and Roman Law in the New Testament, 1-47; and “The Trial of Christ,” Historicity and Chronology in the New Testament [SPCKTC], 97-116) have tended to support the accuracy of John’s account. He concluded that the Romans kept very close control of the death penalty for fear that in the hands of rebellious locals such power could be used to eliminate factions favorable or useful to Rome. A province as troublesome as Judea would not have been likely to be made an exception to this.
283. John 18:32 tn The words “This happened” are not in the Greek text but are implied.
284. John 18:32 tn Or “making clear.”
285. John 18:32 sn A reference to John 12:32.
286. John 18:33 tn Grk “into the praetorium.”
287. John 18:33 sn It is difficult to discern Pilate’s attitude when he asked, “Are you the king of the Jews?” Some have believed the remark to be sarcastic or incredulous as Pilate looked at this lowly and humble prisoner: “So you’re the king of the Jews, are you?” Others have thought the Roman governor to have been impressed by Jesus’ regal disposition and dignity, and to have sincerely asked, “Are you really the king of the Jews?” Since it will later become apparent (v. 38) that Pilate considered Jesus innocent (and therefore probably also harmless) an attitude of incredulity is perhaps most likely, but this is far from certain in the absence of clear contextual clues.
288. John 18:34 tn Grk “Jesus answered.”
289. John 18:34 tn Grk “saying this from yourself.”
290. John 18:35 sn Many have seen in Pilate’s reply “I am not a Jew, am I?” the Roman contempt for the Jewish people. Some of that may indeed be present, but strictly speaking, all Pilate affirms is that he, as a Roman, has no firsthand knowledge of Jewish custom or belief. What he knows of Jesus must have come from the Jewish authorities. They are the ones (your own people and your chief priests) who have handed Jesus over to Pilate.
291. John 18:35 tn Or “your own nation.”
292. John 18:35 tn Or “delivered you over.”
293. John 18:36 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, as here where Jesus refers to My kingdom.
294. John 18:36 tn Grk “so that I may not be.”
295. John 18:36 tn Or “delivered over.”
296. John 18:36 tn Or “the Jewish leaders”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. In the translation “authorities” was preferred over “leaders” for stylistic reasons.
297. John 18:36 tn Grk “now.”
298. John 18:37 tn Grk “said to him.”
299. John 18:37 tn Or “obeys”; Grk “hears.”
300. John 18:38 tn Grk “Pilate said.”
301. John 18:38 sn With his reply “What is truth?” Pilate dismissed the matter. It is not clear what Pilate’s attitude was at this point, as in 18:33. He may have been sarcastic, or perhaps somewhat reflective. The author has not given enough information in the narrative to be sure. Within the narrative, Pilate’s question serves to make the reader reflect on what truth is, and that answer (in the narrative) has already been given (14:6).
302. John 18:38 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin. See the note on the phrase “Jewish leaders” in v. 12. The term also occurs in v. 31, where it is clear the Jewish leaders are in view, because they state that they cannot legally carry out an execution. Although it is likely (in view of the synoptic parallels) that the crowd here in 18:38 was made up not just of the Jewish leaders, but of ordinary residents of Jerusalem and pilgrims who were in Jerusalem for the Passover, nevertheless in John’s Gospel Pilate is primarily in dialogue with the leadership of the nation, who are expressly mentioned in 18:35 and 19:6.
303. John 18:38 tn Grk “said to them.”
304. John 18:38 tn Grk “find no cause.”
305. John 18:39 tn The word “prisoner” is not in the Greek text but is implied.
306. John 18:39 sn Pilate then offered to release Jesus, reminding the Jewish authorities that they had a custom that he release one prisoner for them at the Passover. There is no extra-biblical evidence alluding to the practice. It is, however, mentioned in Matthew and Mark, described either as a practice of Pilate (Mark 15:6) or of the Roman governor (Matt 27:15). These references may explain the lack of extra-biblical attestation: The custom to which Pilate refers here (18:39) is not a permanent one acknowledged by all the Roman governors, but one peculiar to Pilate as a means of appeasement, meant to better relations with his subjects. Such a limited meaning is certainly possible and consistent with the statement here.
307. John 18:40 tn Or “they shouted again,” or “they shouted in turn.” On the difficulty of translating πάλιν (palin) see BDAG 753 s.v. 5. It is simplest in the context of John’s Gospel to understand the phrase to mean “they shouted back” as a reply to Pilate’s question.
308. John 18:40 tn Grk “this one.”
309. John 18:40 sn The name Barabbas in Aramaic means “son of abba,” that is, “son of the father,” and presumably the man in question had another name (it may also have been Jesus, according to the textual variant in Matt 27:16, although this is uncertain). For the author this name held ironic significance: The crowd was asking for the release of a man called Barabbas, “son of the father,” while Jesus, who was truly the Son of the Father, was condemned to die instead.
310. John 18:40 tn Or “robber.” It is possible that Barabbas was merely a robber or highwayman, but more likely, given the use of the term ληστής (lēstēs) in Josephus and other early sources, that he was a guerrilla warrior or revolutionary leader. See both R. E. Brown (John [AB], 2:857) and K. H. Rengstorf (TDNT 4:258) for more information. The word λῃστής was used a number of times by Josephus (J. W. 2.13.2-3 [2.253-254]) to describe the revolutionaries or guerrilla fighters who, from mixed motives of nationalism and greed, kept the rural districts of Judea in constant turmoil.
311. John 18:40 sn This is a parenthetical note by the author.
312. John 19:1 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who beat me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigoō). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.
313. John 19:2 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
314. John 19:2 tn Or “wove.”
315. John 19:2 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
316. John 19:2 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
317. John 19:3 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
318. John 19:3 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (ērchonto).
319. John 19:3 tn Or “Long live the King of the Jews!”sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).
320. John 19:3 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
321. John 19:4 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
322. John 19:4 tn Or “find no basis for an accusation”; Grk “find no cause.”
323. John 19:5 sn See the note on the purple robe in 19:2.
324. John 19:5 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
325. John 19:5 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
326. John 19:6 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43 b.c.) called it “a cruel and disgusting penalty” (Against Verres 2.5.63-66 §§163-70); Josephus (J. W. 7.6.4 [7.203]) called it the worst of deaths.
327. John 19:6 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
328. John 19:6 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
329. John 19:6 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
330. John 19:6 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
331. John 19:6 tn Or “find no basis for an accusation”; Grk “find no cause.”
332. John 19:7 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, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
333. John 19:7 tn Grk “answered him.”
334. John 19:7 sn This law is not the entire Pentateuch, but Lev 24:16.
335. John 19:7 tn Grk “because he made himself out to be the Son of God.”
336. John 19:8 tn Grk “heard this word.”
337. John 19:8 tn Grk “became more afraid.”
338. John 19:9 tn Grk “into the praetorium.”
339. John 19:10 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
340. John 19:10 tn Or “the power.”
341. John 19:10 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.sn See the note on Crucify in 19:6.
342. John 19:11 tn Or “power.”
343. John 19:11 tn Or “who delivered me over to you.”sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.
344. John 19:11 tn Grk “has the greater sin” (an idiom).sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.
345. John 19:12 tn Grk “sought.”
346. John 19:12 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
347. John 19:12 tn Grk “shouted out, saying.”
348. John 19:12 tn Grk “this one.”
349. John 19:12 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (a.d. 69-79). But there appears to be significant evidence for much earlier usage. Some of this is given in BDAG 498-99 s.v. Καῖσαρ. E. Bammel (“φίλος τοῦ καίσαρος (John 19:12),” TLZ 77 [1952]: 205-10) listed significant and convincing arguments that the official title was indeed in use at the time. Granting that the title was in use during this period, what is the likelihood that it had been bestowed on Pilate? Pilate was of the equestrian order, that is, of lower nobility as opposed to senatorial rank. As such he would have been eligible to receive such an honor. It also appears that the powerful Sejanus was his patron in Rome, and Sejanus held considerable influence with Tiberius. Tacitus (Annals 6.8) quotes Marcus Terentius in his defense before the Senate as saying that close friendship with Sejanus “was in every case a powerful recommendation to the Emperor’s friendship.” Thus it is possible that Pilate held this honor. Therefore it appears that the Jewish authorities were putting a good deal of psychological pressure on Pilate to convict Jesus. They had, in effect, finally specified the charge against Jesus as treason: “Everyone who makes himself to be king opposes Caesar.” If Pilate now failed to convict Jesus the Jewish authorities could complain to Rome that Pilate had released a traitor. This possibility carried more weight with Pilate than might at first be evident: (1) Pilate’s record as governor was not entirely above reproach; (2) Tiberius, who lived away from Rome as a virtual recluse on the island of Capri, was known for his suspicious nature, especially toward rivals or those who posed a political threat; and (3) worst of all, Pilate’s patron in Rome, Sejanus, had recently come under suspicion of plotting to seize the imperial succession for himself. Sejanus was deposed in October of a.d. 31. It may have been to Sejanus that Pilate owed his appointment in Judea. Pilate was now in a very delicate position. The Jewish authorities may have known something of this and deliberately used it as leverage against him. Whether or not they knew just how potent their veiled threat was, it had the desired effect. Pilate went directly to the judgment seat to pronounce his judgment.
350. John 19:12 tn Grk “who makes himself out to be a king.”
351. John 19:13 tn Or “the judge’s seat.”sn The judgment seat (βῆμα, bēma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
352. John 19:13 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to a.d. 135, however.
353. John 19:13 tn Grk “in Hebrew.”sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Lithostrōton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.
354. John 19:13 sn This is a parenthetical note by the author.
355. John 19:14 sn The term day of preparation (παρασκευή, paraskeuē) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
356. John 19:14 tn Grk “about the sixth hour.”sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.
357. John 19:14 sn This is a parenthetical note by the author.
358. John 19:14 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
359. John 19:14 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
360. John 19:15 tn Grk “Then these.”
361. John 19:15 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
362. John 19:15 sn See the note on Crucify in 19:6.
363. John 19:15 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
364. John 19:16 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
365. John 19:16 tn Or “delivered him over.”
366. John 19:17 tn Or “carrying the cross by himself.”sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.
367. John 19:17 sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
368. John 19:17 tn Grk “in Hebrew.”
369. John 19:17 sn This is a parenthetical note by the author.
370. John 19:18 tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.
371. John 19:18 sn See the note on Crucify in 19:6.
372. John 19:18 tn Grk “and with him two others.”
373. John 19:19 tn Or “an inscription.”sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
374. John 19:19 tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.
375. John 19:19 tn Grk “Now it was written.”
376. John 19:20 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.
377. John 19:20 tn Or “this inscription.”
378. John 19:20 tn Grk “in Hebrew.”
379. John 19:21 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (hoi archiereis tōn Ioudaiōn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (ho basileus tōn Ioudaiōn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”
380. John 19:23 sn See the note on Crucify in 19:6.
381. John 19:23 sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.
382. John 19:23 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, chitōn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
383. John 19:23 tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.
384. John 19:23 sn This is a parenthetical note by the author.
385. John 19:24 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
386. John 19:24 tn Grk “to see whose it will be.”
387. John 19:24 tn The words “This took place” are not in the Greek text but are implied.
388. John 19:24 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.sn A quotation from Ps 22:18.
389. John 19:25 sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.
390. John 19:26 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.
391. John 19:27 tn Grk “from that very hour.”
392. John 19:28 tn Or “that already.”
393. John 19:28 tn Or “finished,” “accomplished”; Grk “fulfilled.”
394. John 19:28 sn A reference to Ps 69:21 or Ps 22:15.
395. John 19:28 sn In order to fulfill (τελειωθῇ [teleiōthē], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
396. John 19:29 sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
397. John 19:29 sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamos, “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).
398. John 19:29 tn Or “and brought it.”
399. John 19:30 tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
400. John 19:30 tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.
401. John 19:30 tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
402. John 19:31 sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
403. John 19:31 sn This is a parenthetical note by the author.
404. John 19:31 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.
405. John 19:31 tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
406. John 19:31 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
407. John 19:31 tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
408. John 19:32 sn See the note on Crucify in 19:6.
409. John 19:32 tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.
410. John 19:32 tn Grk “broke the legs of the first and of the other who had been crucified with him.”
411. John 19:34 sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussō) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.
412. John 19:34 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
413. John 19:35 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
414. John 19:35 tn Grk “and that one.”
415. John 19:35 sn A parenthetical note by the author.
416. John 19:36 sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.
417. John 19:37 sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.
418. John 19:38 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.
419. John 19:38 sn This is a parenthetical note by the author.
420. John 19:38 tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
421. John 19:38 tn Grk “took away his body.”
422. John 19:39 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
423. John 19:39 sn See John 3:1-21.
424. John 19:39 tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.
425. John 19:39 sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.
426. John 19:39 sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.
427. John 19:40 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
428. John 19:40 tn The Fourth Gospel uses ὀθονίοις (othoniois) to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindōn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference. Also, Luke uses both terms to refer to the wrappings, which suggests they are interchangeable in some contexts at least (Luke 23:53; 24:12).
429. John 19:40 tn Grk “cloth as is the custom of the Jews to prepare for burial.”
430. John 19:41 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
431. John 19:41 sn See the note on Crucify in 19:6.
432. John 19:41 tn Or “an orchard.”
433. John 19:41 tn Or “orchard.”
434. John 19:41 tn Grk “been placed.”
435. John 19:42 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
436. John 19:42 sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.
437. John 20:1 sn The first day of the week would be early Sunday morning. The Sabbath (and in this year the Passover) would have lasted from 6 p.m. Friday until 6 p.m. Saturday. Sunday would thus mark the first day of the following week.
438. John 20:1 sn John does not mention that Mary Magdalene was accompanied by any of the other women who had been among Jesus’ followers. The synoptic accounts all mention other women who accompanied her (although Mary Magdalene is always mentioned first). Why John does not mention the other women is not clear, but Mary probably becomes the focus of the author’s attention because it was she who came and found Peter and the beloved disciple and informed them of the empty tomb (20:2). Mary’s use of the plural in v. 2 indicates there were others present, in indirect agreement with the synoptic accounts.
439. John 20:1 tn Grk “from the tomb.”
440. John 20:2 tn Grk “So she ran and came.”
441. John 20:3 tn Grk “went out and were coming to the tomb.”
442. John 20:4 sn The other disciple (the ‘beloved disciple’) ran on ahead more quickly than Peter, so he arrived at the tomb first. This verse has been a chief factor in depictions of John as a young man (especially combined with traditions that he wrote last of all the gospel authors and lived into the reign of Domitian). But the verse does not actually say anything about John’s age, nor is age always directly correlated with running speed.
443. John 20:4 tn Grk “and came first to the tomb.”
444. John 20:5 sn In most instances the entrance to such tombs was less than 3 ft (1 m) high, so that an adult would have to bend down and practically crawl inside.
445. John 20:5 sn Presumably by the time the beloved disciple reached the tomb there was enough light to penetrate the low opening and illuminate the interior of the tomb sufficiently for him to see the strips of linen cloth lying there. The author does not state exactly where the linen wrappings were lying. Sometimes the phrase has been translated “lying on the ground,” but the implication is that the wrappings were lying where the body had been. The most probable configuration for a tomb of this sort would be to have a niche carved in the wall where the body would be laid lengthwise, or a low shelf like a bench running along one side of the tomb, across the back or around all three sides in a U-shape facing the entrance. Thus the graveclothes would have been lying on this shelf or in the niche where the body had been.
446. John 20:6 tn Grk “And he saw.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
447. John 20:7 sn The word translated face cloth is a Latin loanword (sudarium). It was a small towel used to wipe off perspiration (the way a handkerchief would be used today). This particular item was not mentioned in connection with Jesus’ burial in John 19:40, probably because this was only a brief summary account. A face cloth was mentioned in connection with Lazarus’ burial (John 11:44) and was probably customary. R. E. Brown speculates that it was wrapped under the chin and tied on top of the head to prevent the mouth of the corpse from falling open (John [AB], 2:986), but this is not certain.
448. John 20:7 sn Much dispute and difficulty surrounds the translation of the words not lying with the strips of linen cloth but rolled up in a place by itself. Basically the issue concerns the positioning of the graveclothes as seen by Peter and the other disciple when they entered the tomb. Some have sought to prove that when the disciples saw the graveclothes they were arranged just as they were when around the body, so that when the resurrection took place the resurrected body of Jesus passed through them without rearranging or disturbing them. In this case the reference to the face cloth being rolled up does not refer to its being folded, but collapsed in the shape it had when wrapped around the head. Sometimes in defense of this view the Greek preposition μετά (meta, which normally means “with”) is said to mean “like” so that the comparison with the other graveclothes does not involve the location of the face cloth but rather its condition (rolled up rather than flattened). In spite of the intriguing nature of such speculations, it seems more probable that the phrase describing the face cloth should be understood to mean it was separated from the other graveclothes in a different place inside the tomb. This seems consistent with the different conclusions reached by Peter and the beloved disciple (vv. 8-10). All that the condition of the graveclothes indicated was that the body of Jesus had not been stolen by thieves. Anyone who had come to remove the body (whether the authorities or anyone else) would not have bothered to unwrap it before carrying it off. And even if one could imagine that they had (perhaps in search of valuables such as rings or jewelry still worn by the corpse) they would certainly not have bothered to take time to roll up the face cloth and leave the other wrappings in an orderly fashion.
449. John 20:8 sn What was it that the beloved disciple believed (since v. 7 describes what he saw)? Sometimes it is suggested that what he believed was Mary Magdalene’s report that the body had been stolen. But this could hardly be the case; the way the entire scene is narrated such a trivial conclusion would amount to an anticlimax. It is true that the use of the plural “they” in the following verse applied to both Peter and the beloved disciple, and this appears to be a difficulty if one understands that the beloved disciple believed at this point in Jesus’ resurrection. But it is not an insuperable difficulty, since all it affirms is that at this time neither Peter nor the beloved disciple had understood the scripture concerning the resurrection. Thus it appears the author intends his reader to understand that when the beloved disciple entered the tomb after Peter and saw the state of the graveclothes, he believed in the resurrection, i.e., that Jesus had risen from the dead.
450. John 20:9 tn Or “yet know.”
451. John 20:9 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
452. John 20:9 sn Verse 9 is a parenthetical note by the author. The author does not explicitly mention what OT scripture is involved (neither does Paul in 1 Cor 15:4, for that matter). The resurrection of the Messiah in general terms may have been seen in Isa 53:10-12 and Ps 16:10. Specific references may have been understood in Jonah 1:17 and Hos 6:2 because of the mention of “the third day.” Beyond this it is not possible to be more specific.
453. John 20:13 tn The conjunction καί (kai, “and”) has not been translated here.
454. John 20:13 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. This occurs again in v. 15.
455. John 20:13 tn Grk “She said to them.”
456. John 20:14 tn The word “there” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.
457. John 20:15 tn Grk “that one” (referring to Mary Magdalene).
458. John 20:16 tn Grk “That one.”
459. John 20:16 tn Grk “in Hebrew.”
460. John 20:16 sn The Aramaic Rabboni means “my teacher” (a title of respect).
461. John 20:16 sn This is a parenthetical note by the author.
462. John 20:17 tn Grk “Jesus said to her.”
463. John 20:18 tn The words “she told them” are repeated from the first part of the same verse to improve clarity.
464. John 20:18 tn Grk “the things.”
465. John 20:18 tn Grk “he”; the referent (Jesus) is specified in the translation for clarity.
466. John 20:18 tn The first part of Mary’s statement, introduced by ὅτι (hoti), is direct discourse (ἑώρακα τὸν κύριον, heōraka ton kurion), while the second clause switches to indirect discourse (καὶ ταῦτα εἶπεν αὐτῇ, kai tauta eipen autē). This has the effect of heightening the emphasis on the first part of the statement.
467. John 20:19 tn Although the words “had gathered together” are omitted in some of the earliest and best mss, they are nevertheless implied, and have thus been included in the translation.
468. John 20:19 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.sn The fact that the disciples locked the doors is a perfectly understandable reaction to the events of the past few days. But what is the significance of the inclusion of this statement by the author? It is often taken to mean that Jesus, when he entered the room, passed through the closed doors. This may well be the case, but it may be assuming too much about our knowledge of the mode in which the resurrected body of Jesus exists. The text does not explicitly state how Jesus got through the closed doors. It is possible to assume that the doors opened of their own accord before him, or that he simply appeared in the middle of the room without passing through the doors at all. The point the author makes here is simply that the closed doors were no obstacle at all to the resurrected Jesus.
469. John 20:19 tn Grk “where they were.”
470. John 20:19 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (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.
471. John 20:20 sn When the disciples recognized Jesus (now referred to as the Lord, cf. Mary’s words in v. 18) they were suddenly overcome with joy. This was a fulfillment of Jesus’ words to the disciples in the Farewell Discourse (16:20-22) that they would have sorrow while the world rejoiced, but that their sorrow would be turned to lasting joy when they saw him again.
472. John 20:22 tn Grk “said to them.”
473. John 20:22 sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emphusaō) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost—power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)
474. John 20:23 tn Grk “they are forgiven to them.” The words “to them” are unnecessary in English and somewhat redundant.
475. John 20:23 sn The statement by Jesus about forgive or retaining anyone’s sins finds its closest parallel in Matt 16:19 and 18:18. This is probably not referring to apostolic power to forgive or retain the sins of individuals (as it is sometimes understood), but to the “power” of proclaiming this forgiveness which was entrusted to the disciples. This is consistent with the idea that the disciples are to carry on the ministry of Jesus after he has departed from the world and returned to the Father, a theme which occurred in the Farewell Discourse (cf. 15:27; 16:1-4; 17:18).
476. John 20:24 sn This is a parenthetical note by the author; Didymus means “the twin” in Greek.
477. John 20:25 tn Grk “but he said to them.”
478. John 20:25 tn Or “marks.”
479. John 20:25 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context. The use of “it” here as direct object of the verb πιστεύσω (pisteusō) specifies exactly what Thomas was refusing to believe: that Jesus had risen from the dead, as reported by his fellow disciples. Otherwise the English reader may be left with the impression Thomas was refusing to “believe in” Jesus, or “believe Jesus to be the Christ.” The dramatic tension in this narrative is heightened when Thomas, on seeing for himself the risen Christ, believes more than just the resurrection (see John 20:28).
480. John 20:26 tn Grk “were inside”; the word “together” is implied.
481. John 20:26 tn Grk “the doors were shut”; “locked” conveys a more appropriate idea for the modern English reader.sn See the note on the phrase locked the doors in 20:19.
482. John 20:27 tn Or “Extend” or “Reach out.” The translation “put” or “reach out” for φέρω (pherō) here is given in BDAG 1052 s.v. 4.
483. John 20:27 tn Grk “see.” The Greek verb ἴδε (ide) is often used like its cognate ἰδού (idou) in Hellenistic Greek (which is “used to emphasize the…importance of someth.” [BDAG 468 s.v. ἰδού 1.b.ε]).
484. John 20:27 tn Or “reach out” or “put.”
485. John 20:27 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
486. John 20:27 tn Grk “and do not be unbelieving, but believing.”
487. John 20:28 tn Grk “answered and said to him.”
488. John 20:28 sn Should Thomas’ exclamation be understood as two subjects with the rest of the sentence omitted (“My Lord and my God has truly risen from the dead”), as predicate nominatives (“You are my Lord and my God”), or as vocatives (“My Lord and my God!”)? Probably the most likely is something between the second and third alternatives. It seems that the second is slightly more likely here, because the context appears confessional. Thomas’ statement, while it may have been an exclamation, does in fact confess the faith which he had previously lacked, and Jesus responds to Thomas’ statement in the following verse as if it were a confession. With the proclamation by Thomas here, it is difficult to see how any more profound analysis of Jesus’ person could be given. It echoes 1:1 and 1:14 together: The Word was God, and the Word became flesh (Jesus of Nazareth). The Fourth Gospel opened with many other titles for Jesus: the Lamb of God (1:29, 36); the Son of God (1:34, 49); Rabbi (1:38); Messiah (1:41); the King of Israel (1:49); the Son of Man (1:51). Now the climax is reached with the proclamation by Thomas, “My Lord and my God,” and the reader has come full circle from 1:1, where the author had introduced him to who Jesus was, to 20:28, where the last of the disciples has come to the full realization of who Jesus was. What Jesus had predicted in John 8:28 had come to pass: “When you lift up the Son of Man, then you will know that I am he” (Grk “I am”). By being lifted up in crucifixion (which led in turn to his death, resurrection, and exaltation with the Father) Jesus has revealed his true identity as both Lord (κύριος [kurios], used by the LXX to translate Yahweh) and God (θεός [theos], used by the LXX to translate Elohim).
489. John 20:29 tn Grk “are those.”
490. John 20:29 tn Some translations treat πιστεύσαντες (pisteusantes) as a gnomic aorist (timeless statement) and thus equivalent to an English present tense: “and yet believe” (RSV). This may create an effective application of the passage to the modern reader, but the author is probably thinking of those people who had already believed without the benefit of seeing the risen Jesus, on the basis of reports by others or because of circumstantial evidence (see John 20:8).
491. John 20:30 tn Or “did.”
492. John 20:30 tc ‡ Although most mss, including several significant ones (P⁶⁶ א C D L W Θ Ψ ƒ^1,13 33 M lat), read αὐτοῦ (autou, “his”) after τῶν μαθητῶν (tōn mathētōn, “the disciples”), the pronoun is lacking in A B K Δ 0250 al. The weight of the witnesses for the inclusion is somewhat stronger than that for the exclusion. However, the addition of “his” to “disciples” is a frequent scribal emendation and as such is a predictable variant. It is thus most likely that the shorter reading is authentic. NA²⁸ puts the pronoun in brackets, indicating doubts as to its authenticity.
493. John 20:30 tn Grk “are not written.”
494. John 20:30 sn The author mentions many other miraculous signs performed by Jesus in the presence of the disciples, which are not written in the Gospel. What are these signs the author of the Gospel has in mind? One can only speculate. The author says they were performed in the presence of the disciples, which emphasizes again their role as witnesses (cf. 15:27). The point here is that the author has been selective in his use of material. He has chosen to record those incidents from the life and ministry of Jesus which supported his purpose in writing the Gospel. Much which might be of tremendous interest, but does not directly contribute to that purpose in writing, he has omitted. The author explains his purpose in writing in the following verse.
495. John 20:31 tn Grk “these things.”
496. John 20:31 tn Grk “are written.”
497. John 20:31 tc ‡ A difficult textual variant is present at this point in the Greek text. Some mss (P^66vid א* B Θ 0250) read the present subjunctive πιστεύητε (pisteuēte) after ἵνα (hina; thus NEB text, “that you may hold the faith”) while others (א² A C D L W Ψ ƒ^1,13 33 M) read the aorist subjunctive πιστεύσητε (pisteusēte) after ἵνα (cf. NEB margin, “that you may come to believe”). As reflected by the renderings of the NEB text and margin, it is often assumed that the present tense would suggest ongoing belief (i.e., the Fourth Gospel primarily addressed those who already believed, and was intended to strengthen their faith), while the aorist tense would speak of coming to faith (i.e., John’s Gospel was primarily evangelistic in nature). Both textual variants enjoy significant ms support, although the present subjunctive has somewhat superior witnesses on its behalf. On internal grounds it is hard to decide which is more likely autographic. Many resolve this issue on the basis of a reconstruction of the overall purpose of the Gospel, viz., whether it is addressed to unbelievers or believers. However, since elsewhere in the Gospel of John (1) the present tense can refer to both initial faith and continuation in the faith and (2) the aorist tense simply refrains from commenting on the issue, it is highly unlikely that the distinction here would be determinative for the purpose of the Fourth Gospel. The question of purpose cannot be resolved by choosing one textual variant over the other in 20:31, but must be decided on other factors. Nevertheless, if a choice has to be made, the present subjunctive is the preferred reading. NA²⁸ puts the aorist’s sigma in brackets, thus representing both readings virtually equally (so TCGNT 220).
498. John 20:31 tn Or “Jesus is 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.
499. John 20:31 sn John 20:31. A major question concerning this verse, the purpose statement of the Gospel of John, is whether the author is writing primarily for an audience of unbelievers, with purely evangelistic emphasis, or whether he envisions an audience of believers, whom he wants to strengthen in their faith. Several points are important in this discussion: (1) in the immediate context (20:30), the other signs spoken of by the author were performed in the presence of disciples; (2) in the case of the first of the signs, at Cana, the author makes a point of the effect the miracle had on the disciples (2:11); (3) if the primary thrust of the Gospel is toward unbelievers, it is difficult to see why so much material in chaps. 13-17 (the last meal and Farewell Discourse, concluding with Jesus’ prayer for the disciples), which deals almost exclusively with the disciples, is included; (4) the disciples themselves were repeatedly said to have believed in Jesus throughout the Gospel, beginning with 2:11, yet they still needed to believe after the resurrection (if Thomas’ experience in 20:27-28 is any indication); and (5) the Gospel appears to be written with the assumption that the readers are familiar with the basic story (or perhaps with one or more of the synoptic gospel accounts, although this is less clear). Thus no account of the birth of Jesus is given at all, and although he is identified as being from Nazareth, the words of the Pharisees and chief priests to Nicodemus (7:52) are almost certainly to be taken as ironic, assuming the reader knows where Jesus was really from. Likewise, when Mary is identified in 11:2 as the one who anointed Jesus’ feet with oil, it is apparently assumed that the readers are familiar with the story, since the incident involved is not mentioned in the Fourth Gospel until 12:3. These observations must be set over against the clear statement of purpose in the present verse, 20:31, which seems to have significant evangelistic emphasis. In addition to this there is the repeated emphasis on witness throughout the Fourth Gospel (cf. the witness of John the Baptist in 1:7, 8, 15, 32, and 34, along with 5:33; the Samaritan woman in 4:39; Jesus’ own witness, along with that of the Father who sent him, in 8:14, 18, and 18:37; the disciples themselves in 15:27; and finally the testimony of the author himself in 19:35 and 21:24). In light of all this evidence it seems best to say that the author wrote with a dual purpose: (1) to witness to unbelievers concerning Jesus, in order that they come to believe in him and have eternal life; and (2) to strengthen the faith of believers, by deepening and expanding their understanding of who Jesus is.
500. John 21:1 tn The time reference indicated by μετὰ ταῦτα (meta tauta) is indefinite, in comparison with the specific “after eight days” (μεθ᾿ ἡμέρας ὀκτώ, meth’ hēmeras oktō) between the two postresurrection appearances of Jesus in 20:26.
501. John 21:1 sn The Sea of Tiberias is another name for the Sea of Galilee (see 6:1).
502. John 21:1 tn Grk “how he revealed himself.”
503. John 21:2 tn Grk “and Thomas.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
504. John 21:2 sn Didymus means “the twin” in Greek.
505. John 21:2 tn Grk “and Nathanael.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
506. John 21:2 tn Grk “and the sons.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use a coordinating conjunction only between the last two elements of a series.
507. John 21:2 sn The sons of Zebedee were James and John.
508. John 21:2 sn The two other disciples who are not named may have been Andrew and Philip, who are mentioned together in John 6:7-8 and 12:22.
509. John 21:3 tn Grk “they said to him.”
510. John 21:3 sn See the note at John 6:17 for a description of the first-century fishing boat discovered in 1986 near Tiberias on the western shore of the Sea of Galilee.
511. John 21:5 tn The word προσφάγιον (prosphagion) is unusual. According to BDAG 886 s.v. in Hellenistic Greek it described a side dish to be eaten with bread, and in some contexts was the equivalent of ὄψον (opson), “fish.” Used in addressing a group of returning fishermen, however, it is quite clear that the speaker had fish in mind.
512. John 21:5 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 “do you?”).
513. John 21:5 tn Grk “They answered him.”
514. John 21:6 tn The word “some” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
515. John 21:6 tn The words “the net” are not in the Greek text but are implied. Direct objects were often omitted in Greek when clear from the context.
516. John 21:7 tn Grk “the disciple, that one whom.”
517. John 21:7 sn On the disciple whom Jesus loved see 13:23-26.
518. John 21:7 tn Grk “for he was naked.” Peter’s behavior here has been puzzling to many interpreters. It is usually understood that the Greek word γυμνός (gumnos, usually translated “naked”) does not refer to complete nudity (as it could), since this would have been offensive to Jewish sensibilities in this historical context. It is thus commonly understood to mean “stripped for work” here (cf. NASB, NLT), that is, with one’s outer clothing removed, and Peter was wearing either a loincloth or a loose-fitting tunic (a long shirt-like garment worn under a cloak, cf. NAB, “for he was lightly clad”). Believing himself inadequately dressed to greet the Lord, Peter threw his outer garment around himself and dived into the sea. C. K. Barrett (St. John, 580-81) offered the explanation that a greeting was a religious act and thus could not be performed unless one was clothed. This still leaves the improbable picture of a person with much experience around the water putting on his outer garment before diving in. R. E. Brown’s suggestion (John [AB], 2:1072) seems much more probable here: The Greek verb used (διαζώννυμι, diazōnnumi) does not necessarily mean putting clothing on, but rather tying the clothing around oneself (the same verb is used in 13:4-5 of Jesus tying the towel around himself). The statement that Peter was “naked” could just as well mean that he was naked underneath the outer garment, and thus could not take it off before jumping into the water. But he did pause to tuck it up and tie it with the girdle before jumping in, to allow himself more freedom of movement. Thus the clause that states Peter was naked is explanatory (note the use of for), explaining why Peter girded up his outer garment rather than taking it off—he had nothing on underneath it and so could not remove it.sn This is a parenthetical note by the author.
519. John 21:7 tn Grk “threw himself.”
520. John 21:8 tn Or “about a hundred meters”; Grk “about 200 cubits.” According to BDAG 812 s.v., a πῆχυς (pēchus) was about 18 inches or .462 meters, so two hundred πηχῶν (pēchōn) would be about 100 yards (92.4 meters).
521. John 21:9 tn Grk “land.”
522. John 21:9 tn Grk “placed,” “laid.”
523. John 21:10 tn Grk “said to them.”
524. John 21:11 tn The words “It was” are not in the Greek text. Here a new sentence was begun in the translation in keeping with the tendency of contemporary English style to use shorter sentences. For this reason the words “It was” had to be supplied.
525. John 21:11 sn Here the author makes two further points about the catch of fish: (1) there were 153 large fish in the net, and (2) even with so many, the net was not torn. Many symbolic interpretations have been proposed for both points (unity, especially, in the case of the second), but the reader is given no explicit clarification in the text itself. It seems better not to speculate here, but to see these details as indicative of an eyewitness account. Both are the sort of thing that would remain in the mind of a person who had witnessed them firsthand. For a summary of the symbolic interpretations proposed for the number of fish in the net, see R. E. Brown (John [AB], 2:1074-75), where a number are discussed at length. Perhaps the reader is simply to understand this as the abundance which results from obedience to Jesus, much as with the amount of wine generated in the water jars in Cana at the beginning of Jesus’ public ministry (2:6).
526. John 21:12 tn Grk “said to them.” The words “to them” are omitted because it is clear in context to whom Jesus was speaking, and the words are slightly redundant in English.
527. John 21:15 tc The majority of mss (A C² Θ Ψ ƒ^1,13 33 M sy) read “Simon, the son of Jonah” here and in vv. 16 and 17, but these are perhaps assimilations to Matt 16:17. The reading “Simon, son of John” is better attested, being found in א¹ (א* only has “Simon” without mention of his father) B C* D L W lat co.
528. John 21:15 tn To whom (or what) does “these” (τούτων, toutōn) refer? Three possibilities are suggested: (1) τούτων should be understood as neuter, “these things,” referring to the boats, nets, and fishing gear nearby. In light of Peter’s statement in 21:3, “I am going fishing,” some have understood Peter to have renounced his commission in light of his denials of Jesus. Jesus, as he restores Peter and forgives him for his denials, is asking Peter if he really loves his previous vocation more than he loves Jesus. Three things may be said in evaluation of this view: (a) it is not at all necessary to understand Peter’s statement in 21:3 as a renouncement of his discipleship, as this view of the meaning of τούτων would imply; (b) it would probably be more likely that the verb would be repeated in such a construction (see 7:31 for an example where the verb is repeated); and (c) as R. E. Brown has observed (John [AB], 2:1103) by Johannine standards the choice being offered to Peter between material things and the risen Jesus would seem rather ridiculous, especially after the disciples had realized whom it was they were dealing with (the Lord, see v. 12). (2) τούτων refers to the other disciples, meaning “Do you love me more than you love these other disciples?” The same objection mentioned as (c) under (1) would apply here: Could the author, in light of the realization of who Jesus is which has come to the disciples after the resurrection, and which he has just mentioned in 21:12, seriously present Peter as being offered a choice between the other disciples and the risen Jesus? This leaves option (3), that τούτων refers to the other disciples, meaning “Do you love me more than these other disciples do?” It seems likely that there is some irony here: Peter had boasted in 13:37, “I will lay down my life for you,” and the synoptics present Peter as boasting even more explicitly of his loyalty to Jesus (“Even if they all fall away, I will not,” Matt 26:33; Mark 14:29). Thus the semantic force of what Jesus asks Peter here amounts to something like “Now, after you have denied me three times, as I told you you would, can you still affirm that you love me more than these other disciples do?” The addition of the auxiliary verb “do” in the translation is used to suggest to the English reader the third interpretation, which is the preferred one.
529. John 21:15 tn Grk “He said to him.”
530. John 21:15 tn Is there a significant difference in meaning between the two words for love used in the passage, ἀγαπάω and φιλέω (agapaō and phileō)? Aside from Origen, who saw a distinction in the meaning of the two words, most of the Greek Fathers like Chrysostom and Cyril of Alexandria, saw no real difference of meaning. Neither did Augustine nor the translators of the Itala (Old Latin). This was also the view of the Reformation Greek scholars Erasmus and Grotius. The suggestion that a distinction in meaning should be seen comes primarily from a number of British scholars of the 19th century, especially Trench, Westcott, and Plummer. It has been picked up by others such as Spicq, Lenski, and Hendriksen. But most modern scholars decline to see a real difference in the meaning of the two words in this context, among them Bernard, Moffatt, Bonsirven, Bultmann, Barrett, Brown, Morris, Haenchen, and Beasley-Murray. There are three significant reasons for seeing no real difference in the meaning of ἀγαπάω and φιλέω in these verses: (1) the author has a habit of introducing slight stylistic variations in repeated material without any significant difference in meaning (compare, for example, 3:3 with 3:5, and 7:34 with 13:33). An examination of the uses of ἀγαπάω and φιλέω in the Fourth Gospel seems to indicate a general interchangeability between the two. Both terms are used of God’s love for man (3:16; 16:27); of the Father’s love for the Son (3:35; 5:20); of Jesus’ love for men (11:3, 5); of the love of men for men (13:34; 15:19); and of the love of men for Jesus (8:42; 16:27). (2) If (as seems probable) the original conversation took place in Aramaic (or possibly Hebrew), there would not have been any difference expressed because both Aramaic and Hebrew have only one basic word for love. In the LXX both ἀγαπάω and φιλέω are used to translate the same Hebrew word for love, although ἀγαπάω is more frequent. It is significant that in the Syriac version of the NT only one verb is used to translate vv. 15-17 (Syriac is very similar linguistically to Palestinian Aramaic). (3) Peter’s answers to the questions asked with ἀγαπάω are ‘yes’ even though he answers using the verb φιλέω. If he is being asked to love Jesus on a higher or more spiritual level his answers give no indication of this, and one would be forced to say (in order to maintain a consistent distinction between the two verbs) that Jesus finally concedes defeat and accepts only the lower form of love which is all that Peter is capable of offering. Thus it seems best to regard the interchange between ἀγαπάω and φιλέω in these verses as a minor stylistic variation of the author, consistent with his use of minor variations in repeated material elsewhere, and not indicative of any real difference in meaning. Thus no attempt has been made to distinguish between the two Greek words in the translation.
531. John 21:15 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
532. John 21:16 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
533. John 21:16 tn Grk “said again.” The word “again” (when used in connection with the phrase “a second time”) is redundant and has not been translated.
534. John 21:16 tn Grk “He said to him.”
535. John 21:16 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
536. John 21:17 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
537. John 21:17 tn Grk “said to him.” The words “to him” are clear from the context and slightly redundant in English.
538. John 21:17 tn Or “was sad.”
539. John 21:17 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
540. John 21:17 tn Grk “said to.”
541. John 21:17 tn Grk “and said to him.” The words “to him” are clear from the context and slightly redundant in English.
542. John 21:17 tc ‡ Most witnesses, especially later ones (A Θ Ψ ƒ¹³ M), read ὁ ᾿Ιησοῦς (ho Iēsous, “Jesus”) here, while B C have ᾿Ιησοῦς without the article and א D W ƒ¹ 33 565 al lat lack both. Because of the rapid verbal exchange in this pericope, “Jesus” is virtually required for clarity, providing a temptation to scribes to add the name. Further, the name normally occurs with the article. Although it is possible that B C accidentally omitted the article with the name, it is just as likely that they added the simple name to the text for clarity’s sake, while other witnesses added the article as well. The omission of ὁ ᾿Ιησοῦς thus seems most likely to be authentic. NA²⁸ includes the words in brackets, indicating some doubts as to their authenticity.tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
543. John 21:17 tn Grk “Jesus said to him.”
544. John 21:18 tn Grk “Truly, truly, I say to you.”
545. John 21:18 tn Or “you girded yourself.”
546. John 21:18 tn Grk “others will gird you.”
547. John 21:19 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
548. John 21:19 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
549. John 21:19 sn This is a parenthetical note by the author. The phrase by what kind of death Peter was going to glorify God almost certainly indicates martyrdom (cf. 1 Pet 4:16), and it may not predict anything more than that. But the parallelism of this phrase to similar phrases in John 12:33 and 18:32 which describe Jesus’ own death by crucifixion have led many to suggest that the picture Jesus is portraying for Peter looks not just at martyrdom but at death by crucifixion. This seems to be confirmed by the phrase you will stretch out your hands in the preceding verse. There is some evidence that the early church understood this and similar phrases (one of them in Isa 65:2) to refer to crucifixion (for a detailed discussion of the evidence see L. Morris, John [NICNT], 876, n. 52). Some have objected that if this phrase does indeed refer to crucifixion, the order within v. 18 is wrong, because the stretching out of the hands in crucifixion precedes the binding and leading where one does not wish to go. R. E. Brown (John [AB], 2:1108) sees this as a deliberate reversal of the normal order (hysteron proteron) intended to emphasize the stretching out of the hands. Another possible explanation for the unusual order is the Roman practice in crucifixions of tying the condemned prisoner’s arms to the crossbeam (patibulum) and forcing him to carry it to the place of execution (W. Bauer as cited by O. Cullmann in Peter: Disciple, Apostle, Martyr [LHD], 88).
550. John 21:19 tn Grk “After he said this, he said to him”; the referents (first Jesus, second Peter) have been specified in the translation for clarity.
551. John 21:20 tn The word “them” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
552. John 21:20 tn The words “This was the disciple” are not in the Greek text, but are supplied for clarity.
553. John 21:20 tn Grk “his”; the referent (Jesus) has been specified in the translation for clarity.
554. John 21:20 tn Grk “and said.”
555. John 21:20 sn This is a parenthetical note by the author.
556. John 21:21 tn Grk “saw this one.”
557. John 21:22 tn Grk “Jesus said to him.”
558. John 21:22 tn Grk “to stay” or “to remain,” but since longevity is the issue in the context, “to live” conveys the idea more clearly.
559. John 21:22 tn The word “back” is supplied to clarify the meaning.
560. John 21:23 tn Grk “went out.”
561. John 21:23 tn Grk “the brothers,” but here the term refers to more than just the immediate disciples of Jesus (as it does in 20:17). Here, as R. E. Brown notes (John [AB], 2:1110), it refers to Christians of the Johannine community (which would include both men and women).
562. John 21:23 tn Grk “to stay” or “to remain,” but since longevity is the issue in the context, “to live” conveys the idea more clearly.
563. John 21:23 tn The word “back” is supplied to clarify the meaning.
564. John 21:25 tn Grk “written”; the word “down” is supplied in keeping with contemporary English idiom.
565. John 21:25 tn Grk “the world itself.”
566. John 21:25 tc Although the majority of mss (C² Θ Ψ ƒ¹³ M lat) conclude this Gospel with ἀμήν (amēn, “amen”), such a conclusion is routinely added by scribes to NT books because a few of these books originally had such an ending (cf. Rom 16:27; Gal 6:18; Jude 25). A majority of Greek witnesses have the concluding ἀμήν in every NT book except Acts, James, and 3 John (and even in these books, ἀμήν is found in some witnesses). It is thus a predictable variant. Further, excellent and early witnesses, as well as a few others (א A B C*^,3 D W 1 33 it), lack the particle, rendering no doubt as to how this Gospel originally ended.sn The author concludes the Gospel with a note concerning his selectivity of material. He makes it plain that he has not attempted to write an exhaustive account of the words and works of Jesus, for if one attempted to do so, “the whole world would not have room for the books that would be written.” This is clearly hyperbole, and as such bears some similarity to the conclusion of the Book of Ecclesiastes (12:9-12). As it turns out, the statement seems more true of the Fourth Gospel itself, which is the subject of an ever-lengthening bibliography. The statement in v. 25 serves as a final reminder that knowledge of Jesus, no matter how well-attested it may be, is still partial. Everything that Jesus did during his three and one-half years of earthly ministry is not known. This supports the major theme of the Fourth Gospel: Jesus is repeatedly identified as God, and although he may be truly known on the basis of his self-disclosure, he can never be known exhaustively. There is far more to know about Jesus than could ever be written down, or even known. On this appropriate note the Gospel of John ends.
567. Acts 1:1 tn Or “produced,” Grk “made.”
568. Acts 1:1 tn Or “first.” The translation “former” is preferred because “first” could imply to the modern English reader that the author means that his previous account was the first one to be written down. The Greek term πρῶτος (prōtos) does not necessarily mean “first” in an absolute sense, but can refer to the first in a set or series. That is what is intended here—the first account (known as the Gospel of Luke) as compared to the second one (known as Acts).
569. Acts 1:1 tn The Greek word λόγος (logos) is sometimes translated “book” (NRSV, NIV) or “treatise” (KJV). A formal, systematic treatment of a subject is implied, but the word “book” may be too specific and slightly misleading to the modern reader, so “account” has been used.sn The former account refers to the Gospel of Luke, which was “volume one” of the two-volume work Luke-Acts.
570. Acts 1:1 tn Grk “O Theophilus,” but the usage of the vocative in Acts with ὦ (ō) is unemphatic, following more the classical idiom (see ExSyn 69).
571. Acts 1:2 tn The words “to heaven” are not in the Greek text, but are supplied from v. 11. Several modern translations (NIV, NRSV) supply the words “to heaven” after “taken up” to specify the destination explicitly mentioned later in 1:11.
572. Acts 1:2 tn Or “commands.” Although some modern translations render ἐντειλάμενος (enteilamenos) as “instructions” (NIV, NRSV), the word implies authority or official sanction (G. Schrenk, TDNT 2:545), so that a word like “orders” conveys the idea more effectively. The action of the temporal participle is antecedent (prior) to the action of the verb it modifies (“taken up”).
573. Acts 1:2 tn Or “through.”
574. Acts 1:3 tn Grk “to them”; the referent (the apostles) has been specified in the translation for clarity.
575. Acts 1:3 sn After his suffering is a reference to Jesus’ crucifixion and the abuse which preceded it.
576. Acts 1:3 tn Grk “during forty days.” The phrase “over a forty-day period” is used rather than “during forty days” because (as the other NT accounts of Jesus’ appearances make clear) Jesus was not continually visible to the apostles during the forty days, but appeared to them on various occasions.
577. Acts 1:3 sn The kingdom of God is a major theme of Jesus’ teaching. The nature of the kingdom of God in the NT and in Jesus’ teaching has long been debated by interpreters and scholars, with discussion primarily centering around the nature of the kingdom (earthly, heavenly, or both) and the kingdom’s arrival (present, future, or both). An additional major issue concerns the relationship between the kingdom of God and the person and work of Jesus himself. See Luke 6:20; 11:20; 17:20-21.
578. Acts 1:4 tn Or “While he was assembling with them,” or “while he was sharing a meal with them.” There are three basic options for translating the verb συναλίζω (sunalizō): (1) “Eat (salt) with, share a meal with”; (2) “bring together, assemble”; (3) “spend the night with, stay with” (see BDAG 964 s.v.). The difficulty with the first option is that it does not fit the context, and this meaning is not found elsewhere. The second option is difficult because of the singular number and the present tense. The third option is based on a spelling variation of συναυλιζόμενος (sunaulizomenos), which some minuscules actually read here. The difference in meaning between (2) and (3) is not great, but (3) seems to fit the context somewhat better here.
579. Acts 1:4 tn Grk “ordered them”; the command “Do not leave” is not in Greek but is an indirect quotation in the original (see note at end of the verse for explanation).
580. Acts 1:4 tn The word “there” is not in the Greek text (direct objects in Greek were frequently omitted when clear from the context).
581. Acts 1:4 tn Grk “the,” with the article used as a possessive pronoun (ExSyn 215).
582. Acts 1:4 tn Grk “for the promise of the Father.” Jesus is referring to the promised gift of the Holy Spirit (see the following verse).
583. Acts 1:4 tn Grk “While he was with them, he ordered them not to leave Jerusalem, but to wait there for ‘what my Father promised, which you heard about from me.’” This verse moves from indirect to direct discourse. This abrupt change is very awkward, so the entire quotation has been rendered as direct discourse in the translation.
584. Acts 1:5 tn In the Greek text v. 5 is a continuation of the previous sentence, which is long and complicated. In keeping with the tendency of contemporary English to use shorter sentences, a new sentence was started here in the translation.
585. Acts 1:5 tn The pronoun is plural in Greek.
586. Acts 1:6 tn Grk “they began to ask him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated. The imperfect tense of the Greek verb ἠρώτων (ērōtōn) has been translated as an ingressive imperfect.
587. Acts 1:7 tn Grk “It is not for you to know.”
588. Acts 1:8 tn Or “to the ends.”
589. Acts 1:9 tn Grk “And after.” 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.
590. Acts 1:10 tn Grk “And as.” 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.
591. Acts 1:10 tn Grk “behold.”
592. Acts 1:11 tn The word “here” is not in the Greek text, but is implied. Direct objects were frequently omitted in Greek when clear from the context, but must be supplied for the modern English reader.
593. Acts 1:11 tc Codex Bezae (D) and several other witnesses lack the words εἰς τὸν οὐρανόν (eis ton ouranon, “into heaven”) here, most likely by way of accidental deletion. In any event, it is hardly correct to suppose that the Western text has intentionally suppressed references to the ascension of Christ here, for the phrase is solidly attested in the final clause of the verse.tn Or “into the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” (vv. 10, 11a) or “heaven” (twice in v. 11b) depending on the context.
594. Acts 1:12 tn Or “from the hill.” The Greek term ὄρος (oros) refers to a relatively high elevation of land in contrast with βουνός (bounos, “hill”).
595. Acts 1:12 sn The Mount of Olives is the traditional name for this mountain, also called Olivet. The Mount of Olives is really a ridge running north to south about 1.8 mi (3 km) long, east of Jerusalem across the Kidron Valley. Its central elevation is about 100 ft (30 m) higher than Jerusalem. It was named for the large number of olive trees which grew on it.
596. Acts 1:12 sn The phrase a Sabbath day’s journey refers to the distance the rabbis permitted a person to travel on the Sabbath without breaking the Sabbath, specified in tractate Sotah 5:3 of the Mishnah as 2,000 cubits (a cubit was about 18 inches). In this case the distance was about half a mile (1 km).
597. Acts 1:13 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
598. Acts 1:13 tn The word “Jerusalem” is not in the Greek text but is implied (direct objects were often omitted when clear from the context).
599. Acts 1:13 sn In the various lists of the twelve, Peter (also called Simon) is always mentioned first (see also Matt 10:1-4; Mark 3:16-19; Luke 6:13-16) and the first four are always the same, though not in the same order after Peter.
600. Acts 1:13 tn The words “were there” are not in the Greek text, but are implied.
601. Acts 1:14 sn Jesus’ brothers are mentioned in Matt 13:55 and John 7:3.
602. Acts 1:15 tn Grk “And in those days.” 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.
603. Acts 1:15 tn Or “brethren” (but the term includes both male and female believers present in this gathering, as indicated by those named in vv. 13-14).
604. Acts 1:16 tn Grk “Men brothers.” In light of the compound phrase ἄνδρες ἀδελφοί (andres adelphoi, “Men brothers”) Peter’s words are best understood as directly addressed to the males present, possibly referring specifically to the twelve (really ten at this point—eleven minus the speaker, Peter) mentioned by name in v. 13.
605. Acts 1:16 tn Grk “foretold by the mouth of.”
606. Acts 1:17 tn Or “and was chosen to have a share in this ministry.” The term λαγχάνω (lanchanō) here and in 2 Pet 1:1 can be understood as referring to the process of divine choice and thus be translated, “was chosen to have.”
607. Acts 1:18 tn The referent of “this man” (Judas) was specified in the translation for clarity.
608. Acts 1:18 tn Traditionally, “with the reward of his wickedness.”
609. Acts 1:18 tn Traditionally, “falling headlong.”
610. Acts 1:18 tn Or “all his bowels.”
611. Acts 1:19 tn Grk “And this.” 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.
612. Acts 1:19 sn Their own language refers to Aramaic, the primary language spoken in Palestine in Jesus’ day.
613. Acts 1:19 tn Grk “that field was called.” The passive voice has been converted to active in the translation in keeping with contemporary English style.
614. Acts 1:20 tn Or “uninhabited” or “empty.”
615. Acts 1:20 sn A quotation from Ps 69:25.
616. Acts 1:20 tn Or “Let another take his office.”sn A quotation from Ps 109:8.
617. Acts 1:21 tn The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, where a successor to Judas is being chosen, only men were under consideration in the original historical context.
618. Acts 1:21 tn Grk “the Lord Jesus went in and out among us.” According to BDAG 294 s.v. εἰσέρχομαι 1.b.β, “ἐν παντὶ χρόνῳ ᾧ εἰσῆλθεν καὶ ἐξῆλθεν ἐφ᾿ ἡμᾶς went in and out among us = associated with us Ac 1:21.”
619. Acts 1:22 tn Here the pronoun “he” refers to Jesus.
620. Acts 1:23 tc Codex Bezae (D) and other Western witnesses have “he proposed,” referring to Peter, thus emphasizing his role above the other apostles. The Western text displays a conscious pattern of elevating Peter in Acts, and thus the singular verb here is a palpably motivated reading.
621. Acts 1:23 tn Grk “So they proposed two.” The word “candidates” was supplied in the text for clarity.
622. Acts 1:24 tn Grk “And praying, they 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.
623. Acts 1:25 tn Grk “to take the place.”
624. Acts 1:25 tn Or “of this ministry.”
625. Acts 1:25 tn Or “the task of this service and apostleship which Judas ceased to perform.”
626. Acts 1:25 sn To go to his own place. This may well be a euphemism for Judas’ judged fate. He separated himself from them, and thus separated he would remain.
627. Acts 1:26 tn Here καί (kai) has been translated as “then” to indicate the continuity with the preceding verse. Greek style often begins sentences or clauses with “and,” but English style does not.
628. Acts 1:26 tn Grk “and the lot fell on Matthias.”
629. Acts 1:26 tn Or “he was counted as one of the apostles along with the eleven.”
630. Acts 2:1 tn Grk “And” Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style does not.
631. Acts 2:2 tn Here καί (kai) has not been translated for stylistic reasons. It occurs as part of the formula καὶ ἐγένετο (kai egeneto) which is often left untranslated in Luke-Acts because it is redundant in contemporary English. Here it is possible (and indeed necessary) to translate ἐγένετο as “came” so that the initial clause of the English translation contains a verb; nevertheless the translation of the conjunction καί is not necessary.
632. Acts 2:2 tn Or “a noise.”
633. Acts 2:2 tn While φέρω (pherō) generally refers to movement from one place to another with the possible implication of causing the movement of other objects, in Acts 2:2 φέρομαι (pheromai) should probably be understood in a more idiomatic sense of “blowing” since it is combined with the noun for wind (πνοή, pnoē).
634. Acts 2:2 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.
635. Acts 2:3 tn Or “And divided tongues as of fire.” The precise meaning of διαμερίζομαι (diamerizomai) in Acts 2:3 is difficult to determine. The meaning could be “tongues as of fire dividing up one to each person,” but it is also possible that the individual tongues of fire were divided (“And divided tongues as of fire appeared”). The translation adopted in the text (“tongues spreading out like a fire”) attempts to be somewhat ambiguous.
636. Acts 2:4 tn Grk “And all.” 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.
637. Acts 2:4 tn The Greek term is γλώσσαις (glōssais), the same word used for the tongues of fire.sn Other languages. Acts 2:6-7 indicates that these were languages understandable to the hearers, a diverse group from “every nation under heaven.”
638. Acts 2:4 tn Grk “just as the spirit gave them to utter.” The verb ἀποφθέγγομαι (apophthengomai) was used of special utterances in Classical Greek (BDAG 125 s.v.).
639. Acts 2:5 tn Grk “Jews, devout men.” It is possible that only men are in view here in light of OT commands for Jewish men to make a pilgrimage to Jerusalem at various times during the year (cf. Exod 23:17; 34:23; Deut 16:16). However, other evidence seems to indicate that both men and women might be in view. Luke 2:41-52 shows that whole families would make the temporary trip to Jerusalem. In addition, it is probable that the audience consisted of families who had taken up permanent residence in Jerusalem. The verb κατοικέω (katoikeō) normally means “reside” or “dwell,” and archaeological evidence from tombs in Jerusalem does indicate that many families immigrated to Jerusalem permanently (see B. Witherington, Acts, 135); this would naturally include women. Also, the word ἀνήρ (anēr), which usually does mean “male” or “man” (as opposed to woman), sometimes is used generically to mean “a person” (BDAG 79 s.v. 2; cf. Matt 12:41). Given this evidence, then, it is conceivable that the audience in view here is not individual male pilgrims but a mixed group of men and women.
640. Acts 2:5 tn Grk “Now there were residing in Jerusalem Jews, devout men from every nation under heaven.”
641. Acts 2:6 tn Or “this noise.”
642. Acts 2:6 tn Or “was bewildered.”
643. Acts 2:7 tn Grk “They were astounded and amazed, saying.” The two imperfect verbs, ἐξίσταντο (existanto) and ἐθαύμαζον (ethaumazon), show both the surprise and the confusion on the part of the hearers. The verb ἐξίσταντο (from ἐξίστημι, existēmi) often implies an illogical perception or response (BDAG 350 s.v. ἐξίστημι): “to be so astonished as to almost fail to comprehend what one has experienced” (L&N 25.218).
644. Acts 2:7 tn Grk “Behold, aren’t all these.” The Greek word ἰδού (idou) at the beginning of this statement has not been translated because it has no exact English equivalent here, but adds interest and emphasis (BDAG 468 s.v. 1).
645. Acts 2:8 tn Grk “we hear them, each one of us.”
646. Acts 2:8 tn Grk “in our own language in which we were born.”
647. Acts 2:9 tn Grk “Asia”; in the NT this always refers to the Roman province of Asia. The Roman province of Asia made up about one-third of modern Asia Minor and was on the western side of it. Asia lay to the west of the region of Phrygia and Galatia. The words “the province of” are supplied to indicate to the modern reader that this does not refer to the continent of Asia.
648. Acts 2:10 tn According to BDAG 595 s.v. Λιβύη, the western part of Libya, Libya Cyrenaica, is referred to here (see also Josephus, Ant. 16.6.1 [16.160] for a similar phrase).
649. Acts 2:11 sn Proselytes refers to Gentile (i.e., non-Jewish) converts to Judaism.
650. Acts 2:11 tn Or “God’s mighty works.” Here the genitive τοῦ θεοῦ (tou theou) has been translated as a subjective genitive.
651. Acts 2:13 tn The words “the speakers” are not in the Greek text, but have been supplied for clarity. Direct objects were frequently omitted in Greek when clear from the context.
652. Acts 2:13 tn Grk “They are full of new wine!” sn New wine refers to a new, sweet wine in the process of fermentation.
653. Acts 2:14 tn Grk “standing up.” The participle σταθείς (statheis) has been translated as a finite verb due to requirements of contemporary English style.
654. Acts 2:14 tn Or “You Jewish men.” “Judea” is preferred here because it is paired with “Jerusalem,” a location. This suggests locality rather than ethnic background is the primary emphasis in the context. As for “men,” the Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, where “all” who live in Jerusalem are addressed, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
655. Acts 2:14 tn Grk “let this be known to you.”
656. Acts 2:15 tn Grk “These men are not drunk, as you suppose.”
657. Acts 2:15 tn Grk “only the third hour.”
658. Acts 2:16 sn Note how in the quotation that follows all genders, ages, and classes are included. The event is like a hope Moses expressed in Num 11:29.
659. Acts 2:17 sn The phrase in the last days is not quoted from Joel, but represents Peter’s interpretive explanation of the current events as falling “in the last days.”
660. Acts 2:17 tn Grk “on all flesh.”
661. Acts 2:18 tn Grk “slaves.” Although this translation frequently renders δοῦλος (doulos) as “slave,” the connotation is often of one who has sold himself into slavery; in a spiritual sense, the idea is that of becoming a slave of God or of Jesus Christ voluntarily. The voluntary notion is conspicuous here; hence the translation “servants.” In any case, the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). One good translation is “bondservant” (sometimes found in the ASV for δοῦλος) in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.
662. Acts 2:18 sn The words and they will prophesy in Acts 2:18 are not quoted from Joel 2:29 at this point but are repeated from earlier in the quotation (Acts 2:17) for emphasis. Tongues speaking is described as prophecy, just like intelligible tongues are described in 1 Cor 14:26-33.
663. Acts 2:19 tn Or “in the heaven.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context. Here, in contrast to “the earth below,” a reference to the sky is more likely.
664. Acts 2:19 tn Here the context indicates the miraculous nature of the signs mentioned; this is made explicit in the translation.
665. Acts 2:20 tn Or “and wonderful.”
666. Acts 2:21 tn Grk “And it will be that.”
667. Acts 2:21 sn A quotation from Joel 2:28-32.
668. Acts 2:22 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it is conceivable that this is a generic usage, although it can also be argued that Peter’s remarks were addressed primarily to the men present, even if women were there.
669. Acts 2:22 tn Or “miraculous deeds.”
670. Acts 2:22 tn Again, the context indicates the miraculous nature of these signs, and this is specified in the translation.
671. Acts 2:23 tn Or “you killed.”
672. Acts 2:23 tn Grk “at the hands of lawless men.” At this point the term ἄνομος (anomos) refers to non-Jews who live outside the Jewish (Mosaic) law, rather than people who broke any or all laws including secular laws. Specifically it is a reference to the Roman soldiers who carried out Jesus’ crucifixion.
673. Acts 2:24 tn Grk “Whom God raised up.”
674. Acts 2:24 tn Or “having freed.”
675. Acts 2:24 sn The term translated pains is frequently used to describe pains associated with giving birth (see Rev 12:2). So there is irony here in the mixed metaphor.
676. Acts 2:24 tn Or “for him to be held by it” (in either case, “it” refers to death’s power).
677. Acts 2:25 tn Or “always before me.”
678. Acts 2:26 tn Grk “my flesh.”
679. Acts 2:27 tn Or “will not abandon my soul to Hades.” Often “Hades” is the equivalent of the Hebrew term Sheol, the place of the dead.
680. Acts 2:27 tn Grk “to see,” but the literal translation of the phrase “to see decay” could be misunderstood to mean simply “to look at decay,” while here “see decay” is really figurative for “experience decay.”
681. Acts 2:28 sn A quotation from Ps 16:8-11.
682. Acts 2:29 tn Since this represents a continuation of the address beginning in v.14 and continued in v. 22, “brothers” has been used here rather than a generic expression like “brothers and sisters.”
683. Acts 2:29 sn Peter’s certainty is based on well-known facts.
684. Acts 2:29 tn Or “about our noted ancestor,” “about the patriarch.”
685. Acts 2:30 tn The participles ὑπάρχων (huparchōn) and εἰδώς (eidōs) are translated as causal adverbial participles.
686. Acts 2:30 tn Grk “one from the fruit of his loins.” “Loins” is the traditional translation of ὀσφῦς (osphus), referring to the male genital organs. A literal rendering like “one who came from his genital organs” would be regarded as too specific and perhaps even vulgar by many contemporary readers. Most modern translations thus render the phrase “one of his descendants.”
687. Acts 2:30 sn An allusion to Ps 132:11 and 2 Sam 7:12-13, the promise in the Davidic covenant.
688. Acts 2:31 tn Grk “David foreseeing spoke.” The participle προϊδών (proidōn) is taken as indicating means. It could also be translated as a participle of attendant circumstance: “David foresaw [this] and spoke.” The word “this” is supplied in either case as an understood direct object (direct objects in Greek were often omitted, but must be supplied for the modern English reader).
689. Acts 2:31 tn Or “the Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn The term χριστός (christos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul’s letters to mean virtually Jesus’ last name.
690. Acts 2:31 tn Or “abandoned in the world of the dead.” The translation “world of the dead” for Hades is suggested by L&N 1.19. The phrase is an allusion to Ps 16:10.
691. Acts 2:31 tn Grk “flesh.” See vv. 26b-27. The reference to “body” in this verse picks up the reference to “body” in v. 26. The Greek term σάρξ (sarx) in both verses literally means “flesh”; however, the translation “body” stresses the lack of decay of his physical body. The point of the verse is not merely the lack of decay of his flesh alone, but the resurrection of his entire person, as indicated by the previous parallel line “he was not abandoned to Hades.”
692. Acts 2:31 tn Grk “see,” but the literal translation of the phrase “see decay” could be misunderstood to mean simply “look at decay,” while here “see decay” is really figurative for “experience decay.”
693. Acts 2:31 sn An allusion to Ps 16:10.
694. Acts 2:32 tn Or “of him”; Grk “of which [or whom] we are all witnesses” (Acts 1:8).
695. Acts 2:33 tn The aorist participle ὑψωθείς (hupsōtheis) could be taken temporally: “So then, after he was exalted…” In the translation the more neutral “exalted” (a shorter form of “having been exalted”) was used to preserve the ambiguity of the original Greek.
696. Acts 2:33 sn The expression the right hand of God represents supreme power and authority. Its use here sets up the quotation of Ps 110:1 in v. 34.
697. Acts 2:33 tn The aorist participle λαβών (labōn) could be taken temporally: “So then, after he was exalted…and received from the Father the promised Holy Spirit.” In the translation the more neutral “having received” was used to preserve the ambiguity of the original Greek.
698. Acts 2:33 tn Here the genitive τοῦ πνεύματος (tou pneumatos) is a genitive of apposition; the promise consists of the Holy Spirit.
699. Acts 2:33 sn The use of the verb poured out looks back to 2:17-18, where the same verb occurs twice.
700. Acts 2:34 sn Sit at my right hand. The word “sit” alludes back to the promise of “seating one on his throne” in v. 30.
701. Acts 2:35 sn The metaphor make your enemies a footstool portrays the complete subjugation of the enemies.
702. Acts 2:35 sn A quotation from Ps 110:1, one of the most often-cited OT passages in the NT, pointing to the exaltation of Jesus.
703. Acts 2:36 tn Or “know for certain.” This term is in an emphatic position in the clause.
704. Acts 2:36 tn Grk “has made him both Lord and Christ, this Jesus whom you crucified.” The clause has been simplified in the translation by replacing the pronoun “him” with the explanatory clause “this Jesus whom you crucified” which comes at the end of the sentence.
705. Acts 2:36 sn Lord. This looks back to the quotation of Ps 110:1 and the mention of “calling on the Lord” in 2:21. Peter’s point is that the Lord on whom one calls for salvation is Jesus, because he is the one mediating God’s blessing of the Spirit as a sign of the presence of salvation and the last days.
706. Acts 2:36 tn Or “and Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
707. Acts 2:37 tn The word “this” is not in the Greek text. Direct objects were often omitted in Greek, but must be supplied for the modern English reader.
708. Acts 2:37 tn Grk “they were pierced to the heart” (an idiom for acute emotional distress).
709. Acts 2:38 tn The verb is a third person imperative, but the common translation “let each of you be baptized” obscures the imperative force in English, since it sounds more like a permissive (“each of you may be baptized”) to the average English reader.
710. Acts 2:38 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn In the name of Jesus Christ. Baptism in Messiah Jesus’ name shows how much authority he possesses.
711. Acts 2:38 tn There is debate over the meaning of εἰς in the prepositional phrase εἰς ἄφεσιν τῶν ἁμαρτιῶν ὑμῶν (eis aphesin tōn hamartiōn humōn, “for/because of/with reference to the forgiveness of your sins”). Although a causal sense has been argued, it is difficult to maintain here. ExSyn 369-71 discusses at least four other ways of dealing with the passage: (1) The baptism referred to here is physical only, and εἰς has the meaning of “for” or “unto.” Such a view suggests that salvation is based on works—an idea that runs counter to the theology of Acts, namely: (a) repentance often precedes baptism (cf. Acts 3:19; 26:20), and (b) salvation is entirely a gift of God, not procured via water baptism (Acts 10:43 [cf. v. 47]; 13:38-39, 48; 15:11; 16:30-31; 20:21; 26:18); (2) The baptism referred to here is spiritual only. Although such a view fits well with the theology of Acts, it does not fit well with the obvious meaning of “baptism” in Acts—especially in this text (cf. 2:41); (3) The text should be repunctuated in light of the shift from second person plural to third person singular back to second person plural again. The idea then would be, “Repent for/with reference to your sins, and let each one of you be baptized…” Such a view is an acceptable way of handling εἰς, but its subtlety and awkwardness count against it; (4) Finally, it is possible that to a first-century Jewish audience (as well as to Peter), the idea of baptism might incorporate both the spiritual reality and the physical symbol. That Peter connects both closely in his thinking is clear from other passages such as Acts 10:47 and 11:15-16. If this interpretation is correct, then Acts 2:38 is saying very little about the specific theological relationship between the symbol and the reality, only that historically they were viewed together. One must look in other places for a theological analysis. For further discussion see R. N. Longenecker, “Acts,” EBC 9:283-85; B. Witherington, Acts, 154-55; F. F. Bruce, The Acts of the Apostles: The Greek Text with Introduction and Commentary, 129-30; BDAG 290 s.v. εἰς 4.f.
712. Acts 2:38 tn Here the genitive τοῦ ἁγίου πνεύματος (tou hagiou pneumatos) is a genitive of apposition; the gift consists of the Holy Spirit.
713. Acts 2:39 sn The promise refers to the promise of the Holy Spirit that Jesus received from the Father in 2:33 and which he now pours out on others. The promise consists of the Holy Spirit (see note in 2:33). Jesus is the active mediator of God’s blessing.
714. Acts 2:40 tn Or “warned.”
715. Acts 2:40 tn Or “crooked” (in a moral or ethical sense). See Luke 3:5.
716. Acts 2:41 tn Or “who acknowledged the truth of.”
717. Acts 2:41 tn Grk “word.”
718. Acts 2:41 tn Grk “souls” (here an idiom for the whole person).
719. Acts 2:41 tn Or “were won over.”
720. Acts 2:42 sn Fellowship refers here to close association involving mutual involvement and relationships.
721. Acts 2:42 tn Grk “prayers.” This word was translated as a collective singular in keeping with English style.
722. Acts 2:43 tn Or “Fear.”
723. Acts 2:43 tn Grk “on every soul” (here “soul” is an idiom for the whole person).
724. Acts 2:43 tn In this context the miraculous nature of these signs is implied. Cf. BDAG 920 s.v. σημεῖον 2.a.
725. Acts 2:44 tn Grk “had.”
726. Acts 2:45 tn The imperfect verb has been translated as an ingressive (“began…”). Since in context this is a description of the beginning of the community of believers, it is more likely that these statements refer to the start of various activities and practices that the early church continued for some time.
727. Acts 2:45 tn It is possible that the first term for property (κτήματα, ktēmata) refers to real estate (as later usage seems to indicate) while the second term (ὑπάρξεις, huparxeis) refers to possessions in general, but it may also be that the two terms are used together for emphasis, simply indicating that all kinds of possessions were being sold. However, if the first term is more specifically a reference to real estate, it foreshadows the incident with Ananias and Sapphira in Acts 5:1-11.
728. Acts 2:45 tn Grk “distributing them” (αὐτά, auta). The referent (the proceeds of the sales) has been specified in the translation for clarity.
729. Acts 2:46 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
730. Acts 2:46 tn Grk “in the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
731. Acts 2:46 tn Here κατά (kata) is used as a distributive (BDAG 512 s.v. B.1.d).
732. Acts 2:46 sn The term glad (Grk “gladness”) often refers to joy brought about by God’s saving acts (Luke 1:14, 44; also the related verb in 1:47; 10:21).
733. Acts 2:46 tn Grk “with gladness and humbleness of hearts.” It is best to understand καρδίας (kardias) as an attributed genitive, with the two nouns it modifies actually listing attributes of the genitive noun which is related to them.
734. Acts 2:47 tn Or “the favor.”
735. Acts 2:47 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
736. Acts 3:1 tn Grk “hour.”
737. Acts 3:1 sn Going up to the temple at the time for prayer. The earliest Christians, being of Jewish roots, were still participating in the institutions of Judaism at this point. Their faith in Christ did not make them non-Jewish in their practices.
738. Acts 3:1 tn Grk “at the ninth hour.” This is calculated from sunrise (Josephus, Ant. 14.4.3 [14.65]; Dan 9:21).
739. Acts 3:2 tn Or “crippled.”
740. Acts 3:2 tn Grk “from his mother’s womb.”
741. Acts 3:2 tn BDAG 437 s.v. ἡμέρα 2.c has “every day” for this phrase.
742. Acts 3:2 tn Grk “alms.” The term “alms” is not in common use today, so what the man expected, “money,” is used in the translation instead. The idea is that of money given as a gift to someone who was poor. Giving alms was viewed as honorable in Judaism (Tob 1:3, 16; 12:8-9; m. Pe’ah 1:1). See also Luke 11:41; 12:33; Acts 9:36; 10:2, 4, 31; 24:17.
743. Acts 3:2 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.sn Into the temple courts. The exact location of this incident is debated. The ‘Beautiful Gate’ referred either to the Nicanor Gate (which led from the Court of the Gentiles into the Court of Women) or the Shushan Gate at the eastern wall.
744. Acts 3:3 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.sn See the note on the phrase the temple courts in the previous verse.
745. Acts 3:3 tn Grk “alms.” See the note on the word “money” in the previous verse.
746. Acts 3:4 tn Grk “Peter, looking directly at him, as did John, said.” The participle ἀτενίσας (atenisas) has been translated as a finite verb due to requirements of contemporary English style.
747. Acts 3:5 tn Grk “So he”; the referent (the lame man) has been specified in the translation for clarity.
748. Acts 3:6 tn Or “I have no money.” L&N 6.69 classifies the expression ἀργύριον καὶ χρυσίον (argurion kai chrusion) as an idiom that is a generic expression for currency, thus “money.”
749. Acts 3:6 sn In the name. Note the authority in the name of Jesus the Messiah. His presence and power are at work for the man. The reference to “the name” is not like a magical incantation, but is designed to indicate the agent who performs the healing. The theme is quite frequent in Acts (2:38 plus 21 other times).
750. Acts 3:6 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
751. Acts 3:6 tc The words “stand up and” (ἔγειρε καί, egeire kai) are not in a few mss (א B D sa), but are included in A C E Ψ 095 33 1739 M lat sy mae bo. The external testimony is thus fairly evenly divided, with few but signficant representatives of the Alexandrian and Western textual clusters supporting the shorter reading. Internally, the words look like a standard scribal emendation, and may have been motivated by other healing passages where Jesus gave a similar double command (cf. Matt 9:5; Mark 2:9, [11]; Luke 5:23; [6:8]; John 5:8). On the other hand, there is some motivation for deleting ἔγειρε καί here, namely, unlike Jesus’ healing miracles, Peter raises (ἤγειρεν, ēgeiren) the man to his feet (v. 7) rather than the man rising on his own. In light of the scribal tendency to harmonize, especially in immediate context, the longer reading is slightly preferred.
752. Acts 3:7 tn Here καί (kai) has been translated as “Then” to reflect the sequence of events.
753. Acts 3:7 tn Grk “he”; the referent (Peter) has been specified in the translation for clarity.
754. Acts 3:7 tn Grk “Peter taking hold of him…raised him up.” The participle πιάσας (piasas) has been translated as a finite verb due to requirements of contemporary English style.
755. Acts 3:7 tn Grk “his”; the referent (the man) has been specified in the translation for clarity.
756. Acts 3:7 sn At once the man’s feet and ankles were made strong. Note that despite the past lameness, the man is immediately able to walk. The restoration of his ability to walk pictures the presence of a renewed walk, a fresh start at life; this was far more than money would have given him.
757. Acts 3:8 tn Grk “And he.” Because of the length and complexity of the Greek sentence, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
758. Acts 3:8 tn Grk “Jumping up, he stood.” The participle ἐξαλλόμενος (exallomenos) has been translated as a finite verb due to requirements of contemporary English style. It is possible that the paralyzed man actually jumped off the ground, but more probably this term simply refers to the speed with which he stood up. See L&N 15.240.
759. Acts 3:8 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
760. Acts 3:9 tn Grk “And all.” 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.
761. Acts 3:10 tn Grk “alms,” but this term is not in common use today, so the closest modern equivalent, “donations,” is used instead. The idea is that of a donation to charity.
762. Acts 3:10 sn Amazement is a frequent response to miracles of Jesus or the apostles. These took the ancients by as much surprise as they would people today. But in terms of response to what God is doing, amazement does not equal faith (Luke 4:36; 5:9, 26; 7:16).
763. Acts 3:11 tn Grk “he”; the referent (the man) has been specified in the translation for clarity.
764. Acts 3:11 tn Or “portico,” “colonnade”; Grk “stoa.” The translation “covered walkway” (a descriptive translation) was used here because the architectural term “portico” or “colonnade” is less familiar. However, the more technical term “portico” was retained in the actual name that follows.
765. Acts 3:11 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. It was located on the east side of the temple (Josephus, Ant. 15.11.3-5 [15.391-420], 20.9.7 [20.221]) and was a place of commerce and conversation.
766. Acts 3:12 tn Or perhaps “People of Israel,” since this was taking place in Solomon’s Portico and women may have been present. The Greek ἄνδρες ᾿Ισραηλῖται (andres Israēlitai) used in the plural would normally mean “men, gentlemen” (BDAG 79 s.v. ἀνήρ 1.a).
767. Acts 3:12 tn Grk “or why.”
768. Acts 3:12 tn Grk “him”; the referent (the man) has been specified in the translation for clarity.
769. Acts 3:13 tc ‡ The repetition of ὁ θεός (ho theos, “God”) before the names of Isaac and Jacob is found in P⁷⁴ א C (A D without article) 36 104 1175 lat. The omission of the second and third ὁ θεός is supported by B E Ψ 33 1739 M. The other time that Exod 3:6 is quoted in Acts (7:32) the best witnesses also lack the repeated ὁ θεός, but the three other times this OT passage is quoted in the NT the full form, with the thrice-mentioned θεός, is used (Matt 22:32; Mark 12:26; Luke 20:37). Scribes would be prone to conform the wording here to the LXX; the longer reading is thus most likely not authentic. NA²⁸ has the words in brackets, indicating doubts as to their authenticity.
770. Acts 3:13 tn Or “ancestors”; Grk “fathers.”sn The reference to the God of the patriarchs is a reminder that God is the God of the nation and of promises. The phrase God of our forefathers is from the Hebrew scriptures (Exod 3:6, 15-16; 4:5; see also the Jewish prayer known as “The Eighteen Benedictions”). Once again, event has led to explanation, or what is called the “sign and speech” pattern.
771. Acts 3:13 sn Has glorified. Jesus is alive, raised and active, as the healing illustrates so dramatically how God honors him.
772. Acts 3:13 sn His servant. The term servant has messianic connotations given the context of the promise, the note of suffering, and the titles and functions noted in vv. 14-15.
773. Acts 3:13 tn Or “denied,” “disowned.”
774. Acts 3:13 tn This genitive absolute construction could be understood as temporal (“when he had decided”) or concessive (“although he had decided”).
775. Acts 3:14 tn Or “denied,” “disowned.”
776. Acts 3:15 tn Or “You put to death.”
777. Acts 3:15 tn Or “Founder,” “founding Leader.”
778. Acts 3:15 sn Whom God raised. God is the main actor here, as he testifies to Jesus and vindicates him.
779. Acts 3:15 tn Grk “whom God raised from the dead, of which we are witnesses.” The two consecutive relative clauses make for awkward English style, so the second was begun as a new sentence with the words “to this fact” supplied in place of the Greek relative pronoun to make a complete sentence in English.sn We are witnesses. Note the two witnesses here, Peter and John (Acts 5:32; Heb 2:3-4).
780. Acts 3:16 tn Grk “in his name”; the referent (Jesus) has been specified in the translation for clarity.
781. Acts 3:16 sn Here is another example of appeal to the person by mentioning the name. See the note on the word name in 3:6.
782. Acts 3:16 tn Grk “see and know, and the faith.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation and καί (kai, “and”) has not been translated.
783. Acts 3:16 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.sn The faith that is through Jesus. Note how this verse explains how the claim to “faith in Jesus’ name” works and what it means. To appeal to the name is to point to the person. It is not clear that the man expressed faith before the miracle. This could well be a “grace-faith miracle” where God grants power through the apostles to picture how much a gift life is (Luke 17:11-19). Christology and grace are emphasized here.
784. Acts 3:16 tn Or “in full view.”
785. Acts 3:17 sn The ignorance Peter mentions here does not excuse them from culpability. It was simply a way to say “you did not realize the great mistake you made.”
786. Acts 3:18 sn God foretold. Peter’s topic is the working out of God’s plan and promise through events the scriptures also note.
787. Acts 3:18 tn Grk “by the mouth of” (an idiom).
788. Acts 3:18 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
789. Acts 3:20 tn Or “relief.”sn Times of refreshing. The phrase implies relief from difficult, distressful or burdensome circumstances. It is generally regarded as a reference to the messianic age being ushered in.
790. Acts 3:20 tn The words “so that…Lord” are traditionally placed in v. 19 by most English translations, but in the present translation the verse division follows the standard critical editions of the Greek text (NA²⁸, UBS⁵).
791. Acts 3:20 tn Or “the Christ”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn He may send the Messiah appointed for you—that is, Jesus. The language points to the expectation of Jesus’ return to gather his people. It is a development of the question raised in Acts 1:6.
792. Acts 3:20 tn Or “designated in advance.”
793. Acts 3:21 tn Grk “whom,” continuing the sentence from v. 20.
794. Acts 3:21 sn The term must used here (δεῖ, dei, “it is necessary”) is a key Lukan term to point to the plan of God and what must occur.
795. Acts 3:21 tn Grk “until the times of the restoration of all things.” Because of the awkward English style of the extended genitive construction, and because the following relative clause has as its referent the “time of restoration” rather than “all things,” the phrase was translated “until the time all things are restored.”sn The time all things are restored. What that restoration involves is already recorded in the scriptures of the nation of Israel.
796. Acts 3:21 tn Or “spoke.”
797. Acts 3:21 tn Or “from all ages past.”sn From times long ago. Once again, God’s plan is emphasized.
798. Acts 3:22 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouō; see L&N 36.14) and the following context (v. 23) makes it clear that failure to “obey” the words of this “prophet like Moses” will result in complete destruction.
799. Acts 3:22 sn A quotation from Deut 18:15. By quoting Deut 18:15 Peter declared that Jesus was the eschatological “prophet like [Moses]” mentioned in that passage, who reveals the plan of God and the way of God.
800. Acts 3:23 tn Grk “every soul” (here “soul” is an idiom for the whole person).
801. Acts 3:23 tn Or “will be completely destroyed.” In Acts 3:23 the verb ἐξολεθρεύω (exolethreuō) is translated “destroy and remove” by L&N 20.35.
802. Acts 3:23 sn A quotation from Deut 18:19, also Lev 23:29. The OT context of Lev 23:29 discusses what happened when one failed to honor atonement. One ignored the required sacrifice of God at one’s peril.
803. Acts 3:24 tn Or “proclaimed.”sn All the prophets…have spoken about and announced. What Peter preaches is rooted in basic biblical and Jewish hope as expressed in the OT scriptures.
804. Acts 3:25 tn Or “forefathers”; Grk “fathers.”
805. Acts 3:25 tn Or “in your offspring”; Grk “in your seed.”sn In your descendants (Grk “in your seed”). Seed has an important ambiguity in this verse. The blessing comes from the servant (v. 26), who in turn blesses the responsive children of the covenant as the scripture promised. Jesus is the seed who blesses the seed.
806. Acts 3:25 tn Or “families.” The Greek word πατριά (patria) can indicate persons of succeeding generations who are related by birth (“lineage,” “family”) but it can also indicate a relatively large unit of people who make up a sociopolitical group and who share a presumed biological descent. In many contexts πατριά is very similar to ἔθνος (ethnos) and λαός (laos). In light of the context of the OT quotation, it is better to translate πατριά as “nations” here.
807. Acts 3:25 sn A quotation from Gen 22:18.
808. Acts 3:26 tn Grk “God raising up his servant, sent him.” The participle ἀναστήσας (anastēsas) has been translated as a finite verb due to requirements of contemporary English style. Some translations (e.g., NIV, NRSV) render this participle as temporal (“when God raised up his servant”).
809. Acts 3:26 sn The picture of turning is again seen as the appropriate response to the message. See v. 19 above. In v. 19 it was “turning to,” here it is “turning away from.” The direction of the two metaphors is important.
810. Acts 3:26 tn For the translation of plural πονηρία (ponēria) as “iniquities,” see G. Harder, TDNT 6:565. The plural is important, since for Luke turning to Jesus means turning away from sins, not just the sin of rejecting Jesus.
811. Acts 4:1 tn Grk “While they”; the referents (Peter and John) have been specified in the translation for clarity.
812. Acts 4:1 tn Or “captain.”
813. Acts 4:1 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.sn The commander of the temple guard was the title of the officer commanding the Jewish soldiers responsible for guarding and keeping order in the temple courts in Jerusalem.
814. Acts 4:1 sn The Sadducees controlled the official political structures of Judaism at this time, being the majority members of the Sanhedrin. They were known as extremely strict on law and order issues (Josephus, J. W. 2.8.2 [2.119], 2.8.14 [2.164-166]; Ant. 13.5.9 [13.171-173], 13.10.6 [13.293-298], 18.1.2 [18.11], 18.1.4 [18.16-17], 20.9.1 [20.199]; Life 2 [10-11]). See also Matt 3:7; 16:1-12; 22:23-34; Mark 12:18-27; Luke 20:27-38; Acts 5:17; 23:6-8.
815. Acts 4:1 tn Or “approached.” This verb often denotes a sudden appearing (BDAG 418 s.v. ἐφίστημι 1).
816. Acts 4:2 tn Or “greatly annoyed,” “provoked.”
817. Acts 4:2 tn Or “proclaiming.”
818. Acts 4:3 tn Grk “And” Here καί (kai) has been translated as “so” to indicate the logical sequence of events.
819. Acts 4:3 tn Or “they arrested”; Grk “they laid hands on.”
820. Acts 4:3 tn Or “prison,” “custody.”
821. Acts 4:4 tn Or “had heard.”
822. Acts 4:4 tn Or “word.”
823. Acts 4:4 tn In the historical setting it is likely that only men are referred to here. The Greek term ἀνήρ (anēr) usually refers to males or husbands rather than people in general. Thus to translate “of the people” would give a false impression of the number, since any women and children were apparently not included in the count.
824. Acts 4:5 tn Grk “It happened that on the next day.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
825. Acts 4:5 tn Or “and 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.sn Experts in the law would have been mostly like the Pharisees in approach. Thus various sects of Judaism were coming together against Jesus.
826. Acts 4:5 tn Or “law assembled,” “law met together.”
827. Acts 4:6 sn The high priest’s family. This family controlled the high priesthood as far back as a.d. 6. Annas, Caiaphas, and Alexander were all high priests at one time (though Alexander held that office after this event).
828. Acts 4:7 tn Grk “And after.” Because of the length and complexity of the Greek sentence, καί (kai) has not been translated here. Instead a new sentence is begun in the translation at the beginning of v. 7.
829. Acts 4:7 tn Grk “making them”; the referents (Peter and John) have been specified in the translation for clarity.
830. Acts 4:7 sn By what name. The issue of the “name” comes up again here. This question, meaning “by whose authority,” surfaces an old dispute (see Luke 20:1-8). Who speaks for God about the ancient faith?
831. Acts 4:8 sn Filled with the Holy Spirit. The narrator’s remark about the Holy Spirit indicates that Peter speaks as directed by God and for God. This fulfills Luke 12:11-12 (1 Pet 3:15).
832. Acts 4:8 tn Grk “Spirit, said to them.”
833. Acts 4:8 tc The Western and Byzantine texts, as well as one or two Alexandrian witnesses, read τοῦ ᾿Ισραήλ (tou Israēl, “of Israel”) after πρεσβύτεροι (presbuteroi, “elders”; so D E Ψ 33 1739 M it), while most of the better witnesses, chiefly Alexandrian (P⁷⁴ א A B 0165 1175 vg sa bo), lack this modifier. The longer reading was most likely added by scribes to give literary balance to the addressees in that “Rulers” already had an adjunct while “elders” was left absolute.
834. Acts 4:9 tn This clause is a first class condition. It assumes for the sake of argument that this is what they were being questioned about.
835. Acts 4:9 tn Or “questioned.” The Greek term ἀνακρίνω (anakrinō) points to an examination similar to a legal one.
836. Acts 4:9 tn Or “for an act of kindness.”
837. Acts 4:9 tn Or “delivered” (σέσωται [sesōtai], from σώζω [sōzō]). See 4:12.
838. Acts 4:10 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”
839. Acts 4:11 tn Grk “This one”; the referent (Jesus) has been specified in the translation for clarity.
840. Acts 4:11 tn The word “you” is inserted into the quotation because Peter is making a direct application of Ps 118:22 to his hearers. Because it is not in the OT, it has been left as normal type (rather than bold italic). The remarks are like Acts 2:22-24 and 3:12-15.
841. Acts 4:11 sn A quotation from Ps 118:22 which combines the theme of rejection with the theme of God’s vindication/exaltation.
842. Acts 4:12 tn Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
843. Acts 4:12 sn Must be saved. The term used here (δεῖ, dei, “it is necessary”) reflects the necessity set up by God’s directive plan.
844. Acts 4:13 tn Or “courage.”
845. Acts 4:13 tn Or “and found out.”
846. Acts 4:13 sn Uneducated does not mean “illiterate,” that is, unable to read or write. Among Jews in NT times there was almost universal literacy, especially as the result of widespread synagogue schools. The term refers to the fact that Peter and John had no formal rabbinic training and thus, in the view of their accusers, were not qualified to expound the law or teach publicly. The objection is like Acts 2:7.
847. Acts 4:13 tn For the translation of ἰδιῶται (idiōtai) as “ordinary men” see L&N 27.26.
848. Acts 4:14 tn Or “nothing to say in opposition.”
849. Acts 4:15 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
850. Acts 4:16 tn Or “evident.”
851. Acts 4:16 tn Here σημεῖον (sēmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. It is clear that the healing of the lame man was a miracle, but for the Sanhedrin it was the value of the miraculous healing as a sign that concerned them because it gave attestation to the message of Peter and John. The sign “speaks” as Peter claimed in 3:11-16.
852. Acts 4:16 tn Or “has been done by them.”
853. Acts 4:17 tn Or “speak no longer.”
854. Acts 4:18 tn Or “commanded.”
855. Acts 4:18 sn In the name of Jesus. Once again, the “name” reflects the person. The person of Jesus and his authority is the “troubling” topic that, as far as the Jewish leadership is concerned, needs controlling.
856. Acts 4:19 tn Grk “answered and said to them.”
857. Acts 4:19 tn Grk “hear,” but the idea of “hear and obey” or simply “obey” is frequently contained in the Greek verb ἀκούω (akouō; see L&N 36.14).
858. Acts 4:20 tn Grk “for we are not able not to speak about what we have seen and heard,” but the double negative, which cancels out in English, is emphatic in Greek. The force is captured somewhat by the English translation “it is impossible for us not to speak…” although this is slightly awkward.
859. Acts 4:21 tn Or “glorifying.”
860. Acts 4:22 tn Here σημεῖον (sēmeion) has been translated as “miraculous sign” rather than simply “sign” or “miracle” since both components appear to be present in the context. See also the note on this word in v. 16.
861. Acts 4:22 tn Or “had been done.”
862. Acts 4:23 tn Grk “they”; the referents (Peter and John) have been specified in the translation for clarity, since a new topic begins in v. 23 and the last specific reference to Peter and John in the Greek text is in 4:19.
863. Acts 4:23 tn Grk “to their own [people].” In context this phrase is most likely a reference to other believers rather than simply their own families and/or homes, since the group appears to act with one accord in the prayer that follows in v. 24. At the literary level, this phrase suggests how Jews were now splitting into two camps, pro-Jesus and anti-Jesus.
864. Acts 4:24 sn With one mind. Cf. Acts 1:14.
865. Acts 4:24 tn Or “Lord of all.”sn The use of the title Master of all (δεσπότης, despotēs) emphasizes that there is a sovereign God who is directing what is taking place.
866. Acts 4:24 tn Grk “and the earth, and the sea,” but καί (kai) has not been translated before “the earth” and “the sea” since contemporary English normally uses a coordinating conjunction only between the last two elements in a series of three or more.
867. Acts 4:25 tn Grk “by the mouth of” (an idiom).
868. Acts 4:25 tn Or “ancestor”; Grk “father.”
869. Acts 4:25 tn Or “Gentiles.”
870. Acts 4:25 sn The Greek word translated rage includes not only anger but opposition, both verbal and nonverbal. See L&N 88.185.
871. Acts 4:25 tn Or “futile”; traditionally, “vain.”
872. Acts 4:26 tn Traditionally, “The kings of the earth took their stand.”
873. Acts 4:26 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
874. Acts 4:26 sn A quotation from Ps 2:1-2.
875. Acts 4:27 sn The application of Ps 2:1-2 is that Jews and Gentiles are opposing Jesus. The surprise of the application is that Jews are now found among the enemies of God’s plan.
876. Acts 4:27 sn A wordplay on “Christ,” v. 26, which means “one who has been anointed.”
877. Acts 4:28 tn Grk “hand,” here a metaphor for God’s strength or power or authority.
878. Acts 4:28 tn Or “purpose,” “will.”
879. Acts 4:28 tn Or “had predestined.” Since the term “predestine” is something of a technical theological term, not in wide usage in contemporary English, the translation “decide beforehand” was used instead (see L&N 30.84). God’s direction remains as the major theme.
880. Acts 4:29 tn Or “Lord, take notice of.”
881. Acts 4:29 sn Grant to your servants to speak your message with great courage. The request is not for a stop to persecution or revenge on the opponents, but for boldness (great courage) to carry out the mission of proclaiming the message of what God is doing through Jesus.
882. Acts 4:29 tn Grk “slaves.” See the note on the word “servants” in 2:18.
883. Acts 4:29 tn Grk “word.”
884. Acts 4:29 tn Or “with all boldness.”
885. Acts 4:30 tn The miraculous nature of these signs is implied in the context.
886. Acts 4:31 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
887. Acts 4:31 sn The place where they were assembled…was shaken. This signifies that God is in their midst. See Acts 16:26; Exod 19:18; Ps 114:7; Isa 6:4.
888. Acts 4:31 tn The imperfect verb has been translated as an ingressive imperfect (“began to speak”). Logical sequencing suggests that their speaking began after they were filled with the Spirit. The prayer was answered immediately.
889. Acts 4:31 tn Or “speak God’s message.”
890. Acts 4:31 tn Or “with boldness.”
891. Acts 4:32 tn Grk “soul.”
892. Acts 4:32 tn Grk “but all things were to them in common.”sn Everything was held in common. The remark is not a reflection of political philosophy, but of the extent of their spontaneous commitment to one another. Such a response does not have the function of a command, but is reflective of an attitude that Luke commends as evidence of their identification with one another.
893. Acts 4:33 tn Grk “And with.” 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.
894. Acts 4:33 tn Or “were witnessing.”
895. Acts 4:34 tn Or “poor.”
896. Acts 4:34 tn Grk “houses, selling them were bringing.” The participle πωλοῦντες (pōlountes) has been translated as a finite verb due to requirements of contemporary English style.
897. Acts 4:34 tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context, but must be supplied for the modern English reader.
898. Acts 4:35 tn Grk “It” (or “They,” plural). The referent of the understood pronoun subject, the proceeds from the sales, of the verb διεδίδετο (diedideto) has been specified in the translation for clarity.
899. Acts 4:36 sn This is a parenthetical note by the author. Note how the actions of Barnabas are in keeping with the meaning of his nickname. He stands in contrast to Ananias and Sapphira in 5:1-11.
900. Acts 4:37 tn Grk “selling a field that belonged to him, brought” The participle πωλήσας (pōlēsas) has been translated as a finite verb due to requirements of contemporary English style.
901. Acts 4:37 tn Or “a farm.”
902. Acts 4:37 tn Normally a reference to actual coins (“currency”). See L&N 6.68.
903. Acts 5:2 tn Grk “And he.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
904. Acts 5:2 tn The participle ἐνέγκας (enenkas) has been translated as a finite verb due to requirements of contemporary English style.
905. Acts 5:3 sn This is a good example of the Greek verb fill (πληρόω, plēroō) meaning “to exercise control over someone’s thought and action” (cf. Eph 5:18).
906. Acts 5:3 tn The words “from the sale of” are not in the Greek text, but are supplied to clarify the meaning, since the phrase “proceeds from the land” could possibly be understood as crops rather than money from the sale.
907. Acts 5:4 tn Grk “Remaining to you.”
908. Acts 5:4 tn The negative interrogative particle οὐχί (ouchi) expects a positive reply to this question and the following one (“And when it was sold, was it not at your disposal?”).
909. Acts 5:4 tn Grk “it”; the referent of the pronoun (the money generated from the sale of the land) has been specified in the translation for clarity.
910. Acts 5:4 tn Grk “How is it that you have [or Why have you] placed this deed in your heart?” Both of these literal translations differ from the normal way of expressing the thought in English.
911. Acts 5:4 tn Grk “to men.” If Peter’s remark refers only to the apostles, the translation “to men” would be appropriate. But if (as is likely) the action was taken to impress the entire congregation (who would presumably have witnessed the donation or been aware of it) then the more general “to people” is more appropriate, since the audience would have included both men and women.
912. Acts 5:5 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
913. Acts 5:6 tn Or “arose.”
914. Acts 5:6 tn The translation “wrapped up” for συνέστειλαν (sunesteilan) is suggested by L&N 79.119, but another interpretation is possible. The same verb could also be translated “removed” (see L&N 15.200), although that sense appears somewhat redundant and out of sequence with the following verb and participle (“carried him out and buried him”).
915. Acts 5:6 sn Buried. Same day burial was a custom in the Jewish world of the first century (cf. also Deut 21:23).
916. Acts 5:7 tn Grk “It happened that after an interval of about three hours.” The introductory phrase ἐγένετο (egeneto, “it happened that”), common in Luke (69 times) and Acts (54 times), is redundant in contemporary English and has not been translated.
917. Acts 5:7 tn Grk “came in, not knowing.” The participle has been translated with concessive or adversative force: “although she did not know.” In English, the adversative conjunction (“but”) conveys this nuance more smoothly.
918. Acts 5:8 tn The words “the two of” are not in the Greek text, but have been supplied to indicate that the verb (ἀπέδοσθε, apedosthe) is plural and thus refers to both Ananias and Sapphira.
919. Acts 5:8 tn Grk “so much,” “as much as this.”
920. Acts 5:8 tn Grk “She”; the referent (Sapphira) has been specified in the translation for clarity.
921. Acts 5:10 tn Grk “And at once.” 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.
922. Acts 5:11 tn Grk “And great.” 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.
923. Acts 5:11 tn Or “fear came on,” “fear seized”; Grk “fear happened to.”
924. Acts 5:11 sn This is the first occurrence of the term church (ἐκκλησία, ekklēsia) in Acts. It refers to an assembly of people.
925. Acts 5:12 tn The miraculous nature of these signs is implied in the context.
926. Acts 5:12 tn Grk “And by.” 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.
927. Acts 5:12 tn Or “With one mind.”
928. Acts 5:12 tn Or “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. Located beside the Court of the Gentiles, it was a very public area.
929. Acts 5:13 tn Or “to associate with them.” The group was beginning to have a controversial separate identity. People were cautious about joining them. The next verse suggests that the phrase “none of the rest” in this verse is rhetorical hyperbole.
930. Acts 5:13 tn Or “the people thought very highly of them.”
931. Acts 5:14 tn Or “More and more believers were added to the Lord.”
932. Acts 5:15 tn This is a continuation of the preceding sentence in Greek, but because this would produce an awkward sentence in English, a new sentence was begun here in the translation.
933. Acts 5:16 sn Unclean spirits refers to evil spirits.
934. Acts 5:16 tn Literally a relative pronoun, “who.” In English, however, a relative clause (“bringing the sick and those troubled by unclean spirits, who were all being healed”) could be understood to refer only to the second group (meaning only those troubled by unclean spirits were being healed) or even that the unclean spirits were being healed. To avoid this ambiguity the pronoun “they” was used to begin a new English sentence.
935. Acts 5:16 sn They were all being healed. Note how the healings that the apostles provided were comprehensive in their consistency.
936. Acts 5:17 sn See the note on Sadducees in 4:1.
937. Acts 5:17 sn This is a parenthetical note by the author.
938. Acts 5:17 sn Filled with jealousy. In Acts, the term “jealousy” (ζήλος, zēlos) occurs only here and in Acts 13:45. It is a key term in Judaism for religiously motivated rage (1 Macc 2:24; 1QH 14:13-15; m. Sanhedrin 9:5). It was a zeal motivated by a desire to maintain the purity of the faith.
939. Acts 5:18 tn Grk “jealousy, and they.” In the Greek text this is a continuation of the previous sentence, but a new sentence has been started here in the translation for stylistic reasons.
940. Acts 5:18 tn Or “they arrested.”
941. Acts 5:19 tn Or “the angel of the Lord.” Linguistically, “angel of the Lord” is the same in both testaments (and thus, he is either “an angel of the Lord” or “the angel of the Lord” in both testaments). For arguments and implications, see ExSyn 252; M. J. Davidson, “Angels,” DJG, 9; W. G. MacDonald argues for “an angel” in both testaments: “Christology and ‘The Angel of the Lord’,” Current Issues in Biblical and Patristic Interpretation, 324-35.
942. Acts 5:19 tn Grk “opening the doors of the prison.” The participle ἀνοίξας (anoixas) has been translated as a finite verb due to the requirements of contemporary English style.
943. Acts 5:19 tn Greek φυλακῆς (phulakēs), a different word from the one in v. 18 (τήρησις, tērēsis, “jail”).
944. Acts 5:19 tn Or “brought them out.” Grk “and leading them out, said.” The participle ἐξαγαγών (exagagōn) has been translated as a finite verb due to requirements of contemporary English style.sn Led them out. The action by God served to vindicate the apostles. It showed that whatever court the Jewish leaders represented, they did not represent God.
945. Acts 5:20 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
946. Acts 5:20 tn Or “speak.”
947. Acts 5:21 tn Grk “the temple.” See the note on the same phrase in the preceding verse.
948. Acts 5:21 tn The imperfect verb ἐδίδασκον (edidaskon) has been translated as an ingressive imperfect.
949. Acts 5:21 tn Or “the council” (the highest legal, legislative, and judicial body among the Jews).
950. Acts 5:21 tn A hendiadys (two different terms referring to a single thing) is likely here (a reference to a single legislative body rather than two separate ones) because the term γερουσίαν (gerousian) is used in both 1 Macc 12:6 and Josephus, Ant. 13.5.8 (13.166) to refer to the Sanhedrin.
951. Acts 5:21 tn Grk “sons of Israel.”
952. Acts 5:21 tn Grk “have them”; the referent (the apostles) has been specified in the translation for clarity.
953. Acts 5:21 tn The words “before them” are not in the Greek text but are implied.
954. Acts 5:22 tn The Greek term ὑπηρέτης (hupēretēs) generally means “servant,” but in the NT is used for many different types of servants, like attendants to a king, the officers of the Sanhedrin (as here), assistants to magistrates, and (especially in the Gospel of John) Jewish guards in the Jerusalem temple (see L&N 35.20).
955. Acts 5:22 tn The words “for them” are not in the Greek text but are implied.
956. Acts 5:22 tn Grk “reported, saying.” The participle λέγοντες (legontes) is redundant in English and has not been translated.
957. Acts 5:23 tn The word “them” is not in the Greek text, but is implied. Direct objects in Greek were often omitted when clear from the context, but must be supplied for the modern English reader.
958. Acts 5:24 tn Or “captain.”
959. Acts 5:24 tn Grk “the official of the temple,” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
960. Acts 5:24 tn Grk “heard these words.”
961. Acts 5:24 tn Grk “concerning them,” agreeing with the plural antecedent “these words.” Since the phrase “these words” was translated as the singular “this report,” the singular “concerning it” is used here.
962. Acts 5:24 tn The optative verb here expresses confused uncertainty.
963. Acts 5:25 tn Grk “the temple.” This is actually a reference to the courts surrounding the temple proper, and has been translated accordingly.
964. Acts 5:25 sn Obeying God (see v. 29), the apostles were teaching again (4:18-20; 5:20). They did so despite the risk.
965. Acts 5:26 tn Or “captain.”
966. Acts 5:26 tn Grk “the official [of the temple],” a title for the commander of the Jewish soldiers guarding the temple (thus the translation, “the commander of the temple guard”). See L&N 37.91.
967. Acts 5:26 tn The Greek term ὑπηρέτης (hupēretēs) generally means “servant,” but in the NT is used for many different types of servants. See the note on the word “officers” in v. 22.
968. Acts 5:26 tn Grk “brought them”; the referent (the apostles) has been specified in the translation for clarity.
969. Acts 5:26 tn Or “without violence.” It is clear, as well, that the apostles did not resist arrest.
970. Acts 5:26 tn Grk “for they feared lest they be stoned by the people.” The translation uses a less awkward English equivalent. This is an explanatory note by the author.
971. Acts 5:27 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
972. Acts 5:27 tn Or “interrogated,” “asked.”
973. Acts 5:28 tc ‡ The majority of mss, including a few significant witnesses (א² D E [Ψ] 1739 M sy sa), have the negative particle οὐ (ou) here, effectively turning the high priest’s words into a question: “Did we not give you strict orders not to teach in this name?” But the earliest and most significant mss, along with some others (P⁷⁴ א* A B 1175 lat bo), lack the particle, making this a strong statement rather than a question. Scribes may have been tempted to omit the particle to strengthen the contrast between official Judaism and the new faith, but the fact that v. 27 introduces the quotation with ἐπηρώτησεν (epērōtēsen, “he questioned”) may well have prompted scribes to add οὐ to convert the rebuke into a question. Further, that excellent witnesses affirm the shorter reading is sufficient ground for accepting it as most probably authentic. NA²⁸ includes the particle in brackets, indicating some doubt as to its authenticity.
974. Acts 5:28 tn Grk “We commanded you with a commandment” (a Semitic idiom that is emphatic).
975. Acts 5:28 sn The name (i.e., person) of Jesus is the constant issue of debate.
976. Acts 5:28 tn Grk “And behold.” Because of the length of the Greek sentence and the tendency of contemporary English style to use shorter sentences, καί (kai) has not been translated here.
977. Acts 5:28 sn To bring this man’s blood on us is an idiom meaning “you intend to make us guilty of this man’s death.”
978. Acts 5:29 tn Grk “apostles answered and said.”
979. Acts 5:29 sn Obey. See 4:19. This response has Jewish roots (Dan 3:16-18; 2 Macc 7:2; Josephus, Ant. 17.6.3 [17.159]).
980. Acts 5:29 tn Here ἀνθρώποις (anthrōpois) has been translated as a generic noun (“people”).
981. Acts 5:30 tn Or “ancestors”; Grk “fathers.”
982. Acts 5:30 tn Or “by crucifying him” (“hang on a tree” is by the time of the first century an idiom for crucifixion). The allusion is to the judgment against Jesus as a rebellious figure, appealing to the language of Deut 21:23. The Jewish leadership has badly “misjudged” Jesus.
983. Acts 5:31 tn Grk “This one God exalted” (emphatic).
984. Acts 5:31 tn Or “Founder” (of a movement).
985. Acts 5:31 tn Or “to give repentance and forgiveness of sins to Israel.”
986. Acts 5:32 tn Or “things.” They are preaching these things even to the hostile leadership.
987. Acts 5:32 sn Those who obey. The implication, of course, is that the leadership is disobeying God.
988. Acts 5:33 sn The only other use of this verb for anger (furious) is Acts 7:54 after Stephen’s speech.
989. Acts 5:33 sn Wanted to execute them. The charge would surely be capital insubordination (Exod 22:28).
990. Acts 5:34 sn A Pharisee was a member of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
991. Acts 5:34 sn Gamaliel was a famous Jewish scholar and teacher mentioned here in v. 34 and in Acts 22:3. He had a grandson of the same name and is referred to as “Gamaliel the Elder” to avoid confusion. He is quoted a number of times in the Mishnah, was given the highest possible title for Jewish teachers, Rabba (cf. John 20:16), and was highly regarded in later rabbinic tradition.
992. Acts 5:34 tn Grk “standing up in the council, ordered.” The participle ἀναστάς (anastas) has been translated as a finite verb due to requirements of contemporary English style.
993. Acts 5:34 tn Or “the Sanhedrin” (the highest legal, legislative, and judicial body among the Jews).
994. Acts 5:35 tn Grk “said to them”; the referent (the council) has been specified in the translation for clarity.
995. Acts 5:35 tn Or “Israelite men,” although this is less natural English. The Greek term here is ἀνήρ (anēr), which only exceptionally is used in a generic sense of both males and females. In this context, it is highly unlikely that this is a generic usage, since Gamaliel was addressing the Sanhedrin, the Jewish high council, which would have been exclusively male.
996. Acts 5:35 tn Or “men, be careful.”
997. Acts 5:36 tn Grk “For before these days.”
998. Acts 5:36 tn Grk “who.” The relative pronoun was replaced by the pronoun “he,” and a new sentence was begun in the translation at this point.
999. Acts 5:36 tn Grk “and they came to nothing.” Gamaliel’s argument is that these two insurrectionists were taken care of by natural events.
1000. Acts 5:37 tn Or “registration.”
1001. Acts 5:37 tn The verb ἀφίστημι (aphistēmi) as a transitive means “cause to revolt” as used in Josephus, Ant. 8.7.5 (8.198), 20.5.2 (20.102); see BDAG 157 s.v. 1.
1002. Acts 5:38 tn Here ἀνθρώπων (anthrōpōn) has been translated as a generic noun (“people”).
1003. Acts 5:38 tn Or “it will be put to an end.”
1004. Acts 5:39 tn This is expressed in a first class condition, in contrast to the condition in v. 38b, which is third class. As such, v. 39 is rhetorically presented as the more likely option.
1005. Acts 5:39 tn According to L&N 39.32, the verb εὑρεθῆτε (heurethēte, an aorist passive subjunctive) may also be translated “find yourselves”—“lest you find yourselves fighting against God.” The Jewish leader Gamaliel is shown contemplating the other possible alternative about what is occurring.
1006. Acts 5:39 tn Grk “They were convinced by him.” This passive construction was converted to an active one (“He convinced them”) in keeping with contemporary English style. The phrase “He convinced them” is traditionally placed in Acts 5:40 by most English translations; the standard Greek critical text (represented by NA²⁸ and UBS⁵) places it at the end of v. 39.
1007. Acts 5:40 sn Had them beaten. The punishment was the “forty lashes minus one,” see also Acts 22:19; 2 Cor 11:24; Mark 13:9. The apostles had disobeyed the religious authorities and took their punishment for their “disobedience” (Deut 25:2-3; m. Makkot 3:10-14). In Acts 4:18 they were warned. Now they are beaten. The hostility is rising as the narrative unfolds.
1008. Acts 5:40 tn The word “Then” is supplied as the beginning of a new sentence in the translation. The construction in Greek has so many clauses (most of them made up of participles) that a continuous English sentence would be very awkward.
1009. Acts 5:41 sn That is, considered worthy by God. They “gloried in their shame” of honoring Jesus with their testimony (Luke 6:22-23; 2 Macc 6:30).
1010. Acts 5:41 sn The name refers to the name of Jesus (cf. 3 John 7).
1011. Acts 5:42 tn Grk “temple.” This is actually a reference to the courts surrounding the temple proper and has been translated accordingly.
1012. Acts 5:42 tn Grk “teaching and evangelizing.” They were still obeying God, not men (see 4:18-20; 5:29).
1013. Acts 5:42 tn Or “Messiah”; both “Christ” (Greek) and “Messiah” (Hebrew and Aramaic) mean “one who has been anointed.”sn See the note on Christ in 2:31.
1014. Acts 6:1 tn Grk “these.” The translation uses “those” for stylistic reasons.
1015. Acts 6:1 tn Grk “were multiplying.”
1016. Acts 6:1 tn Grk “the Hellenists,” but this descriptive term is largely unknown to the modern English reader. The translation “Greek-speaking Jews” attempts to convey something of who these were, but it was more than a matter of language spoken; it involved a degree of adoption of Greek culture as well.sn The Greek-speaking Jews were the Hellenists, Jews who to a greater or lesser extent had adopted Greek thought, customs, and lifestyle, as well as the Greek language. The city of Alexandria in Egypt was a focal point for them, but they were scattered throughout the Roman Empire.
1017. Acts 6:1 tn Grk “against the Hebrews,” but as with “Hellenists” this needs further explanation for the modern reader.
1018. Acts 6:1 sn The care of widows is a major biblical theme: Deut 10:18; 16:11, 14; 24:17, 19-21; 26:12-13; 27:19; Isa 1:17-23; Jer 7:6; Mal 3:5.
1019. Acts 6:1 tn Or “neglected.”
1020. Acts 6:1 tn Grk “in the daily serving.”sn The daily distribution of food. The early church saw it as a responsibility to meet the basic needs of people in their group.
1021. Acts 6:2 sn The twelve refers to the twelve apostles.
1022. Acts 6:2 tn Grk “calling the whole group…together, said.” The participle προσκαλεσάμενοι (proskalesamenoi) has been translated as a finite verb due to requirements of contemporary English style.
1023. Acts 6:2 tn Or “the multitude.”
1024. Acts 6:2 tn Grk “to serve tables.”
1025. Acts 6:3 tn It is not clear from a historical standpoint (but it is unlikely) that women would have been involved in the selection process too. For this reason the translation “brothers” has been retained, rather than “brothers and sisters” (used in contexts where both male and female believers are clearly addressed).
1026. Acts 6:3 sn Seven. Jewish town councils often had seven members (Josephus, Ant. 4.18.14 [4.214]).
1027. Acts 6:3 tn Or “are of good reputation” (BDAG 618 s.v. μαρτυρέω 2.b).
1028. Acts 6:3 tn The translation “put in charge” is given by BDAG 492 s.v. καθίστημι 2.
1029. Acts 6:3 tn Grk “of this need”; translated “necessary work” or “needed task” by L&N 42.22.
1030. Acts 6:5 tn Grk “And the.” 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.
1031. Acts 6:5 tn The translation “so” has been used to indicate the logical sequence in English.
1032. Acts 6:5 tn “With” is smoother English style for an addition like this. Because of differences between Greek and English style, καί (kai), which occurs between each name in the list, has not been translated except preceding the last element.
1033. Acts 6:5 sn Philip. Note how many of the names in this list are Greek. This suggests that Hellenists were chosen to solve the problem they had been so sensitive about fixing (cf. 6:1).
1034. Acts 6:5 tn Or “a proselyte.”
1035. Acts 6:6 tn Literally this is a participle in the Greek text (προσευξάμενοι, proseuxamenoi). It could be translated as a finite verb (“and they prayed and placed their hands on them”) but much smoother English results if the entire coordinate clause is converted to a relative clause that refers back to the apostles.sn Who prayed. The prayer indicates their acceptance and commissioning for ministry (cf. Deut 34:9).
1036. Acts 6:6 tn Or “laid.”
1037. Acts 6:7 tn Grk “kept on spreading”; the verb has been translated as a progressive imperfect.
1038. Acts 6:7 tn Grk “a great multitude.”sn A large group. Many Jews, even some religious leaders, were responding.