Yohanes 1:1--7:53
Konteks1:1 In the beginning 1 was the Word, and the Word was with God, 2 and the Word was fully God. 3 1:2 The Word 4 was with God in the beginning. 1:3 All things were created 5 by him, and apart from him not one thing was created 6 that has been created. 7 1:4 In him was life, 8 and the life was the light of mankind. 9 1:5 And the light shines on 10 in the darkness, 11 but 12 the darkness has not mastered it. 13
1:6 A man came, sent from God, whose name was John. 14 1:7 He came as a witness 15 to testify 16 about the light, so that everyone 17 might believe through him. 1:8 He himself was not the light, but he came to testify 18 about the light. 1:9 The true light, who gives light to everyone, 19 was coming into the world. 20 1:10 He was in the world, and the world was created 21 by him, but 22 the world did not recognize 23 him. 1:11 He came to what was his own, 24 but 25 his own people 26 did not receive him. 27 1:12 But to all who have received him – those who believe in his name 28 – he has given the right to become God’s children 1:13 – children not born 29 by human parents 30 or by human desire 31 or a husband’s 32 decision, 33 but by God.
1:14 Now 34 the Word became flesh 35 and took up residence 36 among us. We 37 saw his glory – the glory of the one and only, 38 full of grace and truth, who came from the Father. 1:15 John 39 testified 40 about him and shouted out, 41 “This one was the one about whom I said, ‘He who comes after me is greater than I am, 42 because he existed before me.’” 1:16 For we have all received from his fullness one gracious gift after another. 43 1:17 For the law was given through Moses, but 44 grace and truth came about through Jesus Christ. 1:18 No one has ever seen God. The only one, 45 himself God, who is in closest fellowship with 46 the Father, has made God 47 known. 48
1:19 Now 49 this was 50 John’s 51 testimony 52 when the Jewish leaders 53 sent 54 priests and Levites from Jerusalem 55 to ask him, “Who are you?” 56 1:20 He confessed – he did not deny but confessed – “I am not the Christ!” 57 1:21 So they asked him, “Then who are you? 58 Are you Elijah?” He said, “I am not!” 59 “Are you the Prophet?” 60 He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us 61 so that we can give an answer to those who sent us. What do you say about yourself?”
1:23 John 62 said, “I am the voice of one shouting in the wilderness, ‘Make straight 63 the way for the Lord,’ 64 as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. 65 ) 66 1:25 So they asked John, 67 “Why then are you baptizing if you are not the Christ, 68 nor Elijah, nor the Prophet?”
1:26 John answered them, 69 “I baptize with water. Among you stands one whom you do not recognize, 70 1:27 who is coming after me. I am not worthy 71 to untie the strap 72 of his sandal!” 1:28 These things happened in Bethany 73 across the Jordan River 74 where John was baptizing.
1:29 On the next day John 75 saw Jesus coming toward him and said, “Look, the Lamb of God 76 who takes away the sin of the world! 1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, 77 because he existed before me.’ 1:31 I did not recognize 78 him, but I came baptizing with water so that he could be revealed to Israel.” 79
1:32 Then 80 John testified, 81 “I saw the Spirit descending like a dove 82 from heaven, 83 and it remained on him. 84 1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’ 1:34 I have both seen and testified that this man is the Chosen One of God.” 85
1:35 Again the next day John 86 was standing there 87 with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” 88 1:37 When John’s 89 two disciples heard him say this, 90 they followed Jesus. 91 1:38 Jesus turned around and saw them following and said to them, “What do you want?” 92 So they said to him, “Rabbi” (which is translated Teacher), 93 “where are you staying?” 1:39 Jesus 94 answered, 95 “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. 96
1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said 97 and followed Jesus. 98 1:41 He first 99 found his own brother Simon and told him, “We have found the Messiah!” 100 (which is translated Christ). 101 1:42 Andrew brought Simon 102 to Jesus. Jesus looked at him and said, “You are Simon, the son of John. 103 You will be called Cephas” (which is translated Peter). 104
1:43 On the next day Jesus 105 wanted to set out for Galilee. 106 He 107 found Philip and said 108 to him, “Follow me.” 1:44 (Now Philip was from Bethsaida, 109 the town of 110 Andrew and Peter.) 1:45 Philip found Nathanael 111 and told him, “We have found the one Moses wrote about in the law, and the prophets also 112 wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael 113 replied, 114 “Can anything good come out of Nazareth?” 115 Philip replied, 116 “Come and see.”
1:47 Jesus saw Nathanael coming toward him and exclaimed, 117 “Look, a true Israelite in whom there is no deceit!” 118 1:48 Nathanael asked him, “How do you know me?” Jesus replied, 119 “Before Philip called you, when you were under the fig tree, 120 I saw you.” 1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king 121 of Israel!” 122 1:50 Jesus said to him, 123 “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” 124 1:51 He continued, 125 “I tell all of you the solemn truth 126 – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” 127
2:1 Now on the third day there was a wedding at Cana 128 in Galilee. 129 Jesus’ mother 130 was there, 2:2 and Jesus and his disciples were also invited to the wedding. 131 2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” 132 2:4 Jesus replied, 133 “Woman, 134 why are you saying this to me? 135 My time 136 has not yet come.” 2:5 His mother told the servants, “Whatever he tells you, do it.” 137
2:6 Now there were six stone water jars there for Jewish ceremonial washing, 138 each holding twenty or thirty gallons. 139 2:7 Jesus told the servants, 140 “Fill the water jars with water.” So they filled them up to the very top. 2:8 Then he told them, “Now draw some out and take it to the head steward,” 141 and they did. 2:9 When 142 the head steward tasted the water that had been turned to wine, not knowing where it came from 143 (though the servants who had drawn the water knew), he 144 called the bridegroom 2:10 and said to him, “Everyone 145 serves the good wine first, and then the cheaper 146 wine when the guests 147 are drunk. You have kept the good wine until now!” 2:11 Jesus did this as the first of his miraculous signs, 148 in Cana 149 of Galilee. In this way he revealed 150 his glory, and his disciples believed in him. 151
2:12 After this he went down to Capernaum 152 with his mother and brothers 153 and his disciples, and they stayed there a few days. 2:13 Now the Jewish feast of Passover 154 was near, so Jesus went up to Jerusalem. 155
2:14 156 He found in the temple courts 157 those who were selling oxen and sheep and doves, and the money changers sitting at tables. 158 2:15 So he made a whip of cords 159 and drove them all out of the temple courts, 160 with the sheep and the oxen. He scattered the coins of the money changers 161 and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make 162 my Father’s house a marketplace!” 163 2:17 His disciples remembered that it was written, “Zeal 164 for your house will devour me.” 165
2:18 So then the Jewish leaders 166 responded, 167 “What sign can you show us, since you are doing these things?” 168 2:19 Jesus replied, 169 “Destroy 170 this temple and in three days I will raise it up again.” 2:20 Then the Jewish leaders 171 said to him, “This temple has been under construction 172 for forty-six years, 173 and are you going to raise it up in three days?” 2:21 But Jesus 174 was speaking about the temple of his body. 175 2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture 176 and the saying 177 that Jesus had spoken.
2:23 Now while Jesus 178 was in Jerusalem 179 at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. 180 2:24 But Jesus would not entrust himself to them, because he knew all people. 181 2:25 He did not need anyone to testify about man, 182 for he knew what was in man. 183
3:1 Now a certain man, a Pharisee 184 named Nicodemus, who was a member of the Jewish ruling council, 185 3:2 came to Jesus 186 at night 187 and said to him, “Rabbi, we know that you are a teacher who has come from God. For no one could perform the miraculous signs 188 that you do unless God is with him.” 3:3 Jesus replied, 189 “I tell you the solemn truth, 190 unless a person is born from above, 191 he cannot see the kingdom of God.” 192 3:4 Nicodemus said to him, “How can a man be born when he is old? He cannot enter his mother’s womb and be born a second time, can he?” 193
3:5 Jesus answered, “I tell you the solemn truth, 194 unless a person is born of water and spirit, 195 he cannot enter the kingdom of God. 3:6 What is born of the flesh is flesh, 196 and what is born of the Spirit is spirit. 3:7 Do not be amazed that I said to you, ‘You must all 197 be born from above.’ 198 3:8 The wind 199 blows wherever it will, and you hear the sound it makes, but do not know where it comes from and where it is going. So it is with everyone who is born of the Spirit.” 200
3:9 Nicodemus replied, 201 “How can these things be?” 202 3:10 Jesus answered, 203 “Are you the teacher of Israel and yet you don’t understand these things? 204 3:11 I tell you the solemn truth, 205 we speak about what we know and testify about what we have seen, but 206 you people 207 do not accept our testimony. 208 3:12 If I have told you people 209 about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 210 3:13 No one 211 has ascended 212 into heaven except the one who descended from heaven – the Son of Man. 213 3:14 Just as 214 Moses lifted up the serpent 215 in the wilderness, 216 so must the Son of Man be lifted up, 217 3:15 so that everyone who believes in him may have eternal life.” 218
3:16 For this is the way 219 God loved the world: He gave his one and only 220 Son, so that everyone who believes in him will not perish 221 but have eternal life. 222 3:17 For God did not send his Son into the world to condemn the world, 223 but that the world should be saved through him. 3:18 The one who believes in him is not condemned. 224 The one who does not believe has been condemned 225 already, because he has not believed in the name of the one and only 226 Son of God. 3:19 Now this is the basis for judging: 227 that the light has come into the world and people 228 loved the darkness rather than the light, because their deeds were evil. 3:20 For everyone who does evil deeds hates the light and does not come to the light, so that their deeds will not be exposed. 3:21 But the one who practices the truth comes to the light, so that it may be plainly evident that his deeds have been done in God. 229
3:22 After this, 230 Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 3:23 John 231 was also baptizing at Aenon near Salim, 232 because water was plentiful there, and people were coming 233 to him 234 and being baptized. 3:24 (For John had not yet been thrown into prison.) 235
3:25 Now a dispute came about between some of John’s disciples and a certain Jew 236 concerning ceremonial washing. 237 3:26 So they came to John and said to him, “Rabbi, the one who was with you on the other side of the Jordan River, 238 about whom you testified – see, he is baptizing, and everyone is flocking to him!”
3:27 John replied, 239 “No one can receive anything unless it has been given to him from heaven. 3:28 You yourselves can testify that I said, ‘I am not the Christ,’ 240 but rather, ‘I have been sent before him.’ 3:29 The one who has the bride is the bridegroom. The friend of the bridegroom, who stands by and listens for him, rejoices greatly 241 when he hears the bridegroom’s voice. This then is my joy, and it is complete. 242 3:30 He must become more important while I become less important.” 243
3:31 The one who comes from above is superior to all. 244 The one who is from the earth belongs to the earth and speaks about earthly things. 245 The one who comes from heaven 246 is superior to all. 247 3:32 He testifies about what he has seen and heard, but no one accepts his testimony. 3:33 The one who has accepted his testimony has confirmed clearly that God is truthful. 248 3:34 For the one whom God has sent 249 speaks the words of God, for he does not give the Spirit sparingly. 250 3:35 The Father loves the Son and has placed all things under his authority. 251 3:36 The one who believes in the Son has eternal life. The one who rejects 252 the Son will not see life, but God’s wrath 253 remains 254 on him.
4:1 Now when Jesus 255 knew that the Pharisees 256 had heard that he 257 was winning 258 and baptizing more disciples than John 4:2 (although Jesus himself was not baptizing, but his disciples were), 259 4:3 he left Judea and set out once more for Galilee. 260
4:4 But he had 261 to pass through Samaria. 262 4:5 Now he came to a Samaritan town 263 called Sychar, 264 near the plot of land that Jacob had given to his son Joseph. 265 4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside 266 the well. It was about noon. 267
4:7 A Samaritan woman 268 came to draw water. Jesus said to her, “Give me some water 269 to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. 270 ) 271 4:9 So the Samaritan woman said to him, “How can you – a Jew 272 – ask me, a Samaritan woman, for water 273 to drink?” (For Jews use nothing in common 274 with Samaritans.) 275
4:10 Jesus answered 276 her, “If you had known 277 the gift of God and who it is who said to you, ‘Give me some water 278 to drink,’ you would have asked him, and he would have given you living water.” 279 4:11 “Sir,” 280 the woman 281 said to him, “you have no bucket and the well 282 is deep; where then do you get this 283 living water? 284 4:12 Surely you’re not greater than our ancestor 285 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 286
4:13 Jesus replied, 287 “Everyone who drinks some of this water will be thirsty 288 again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 289 but the water that I will give him will become in him a fountain 290 of water springing up 291 to eternal life.” 4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw 292 water.” 293 4:16 He 294 said to her, “Go call your husband and come back here.” 295 4:17 The woman replied, 296 “I have no husband.” Jesus said to her, “Right you are when you said, 297 ‘I have no husband,’ 298 4:18 for you have had five husbands, and the man you are living with 299 now is not your husband. This you said truthfully!”
4:19 The woman said to him, “Sir, I see 300 that you are a prophet. 4:20 Our fathers worshiped on this mountain, 301 and you people 302 say that the place where people must worship is in Jerusalem.” 303 4:21 Jesus said to her, “Believe me, woman, 304 a time 305 is coming when you will worship 306 the Father neither on this mountain nor in Jerusalem. 4:22 You people 307 worship what you do not know. We worship what we know, because salvation is from the Jews. 308 4:23 But a time 309 is coming – and now is here 310 – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 311 such people to be 312 his worshipers. 313 4:24 God is spirit, 314 and the people who worship him must worship in spirit and truth.” 4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); 315 “whenever he 316 comes, he will tell 317 us everything.” 318 4:26 Jesus said to her, “I, the one speaking to you, am he.”
4:27 Now at that very moment his disciples came back. 319 They were shocked 320 because he was speaking 321 with a woman. However, no one said, “What do you want?” 322 or “Why are you speaking with her?” 4:28 Then the woman left her water jar, went off into the town and said to the people, 323 4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 324 can he?” 325 4:30 So 326 they left the town and began coming 327 to him.
4:31 Meanwhile the disciples were urging him, 328 “Rabbi, eat something.” 329 4:32 But he said to them, “I have food to eat that you know nothing about.” 4:33 So the disciples began to say 330 to one another, “No one brought him anything 331 to eat, did they?” 332 4:34 Jesus said to them, “My food is to do the will of the one who sent me 333 and to complete 334 his work. 335 4:35 Don’t you say, 336 ‘There are four more months and then comes the harvest?’ I tell you, look up 337 and see that the fields are already white 338 for harvest! 4:36 The one who reaps receives pay 339 and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. 4:37 For in this instance the saying is true, 340 ‘One sows and another reaps.’ 4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”
4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, 341 “He told me everything I ever did.” 4:40 So when the Samaritans came to him, they began asking 342 him to stay with them. 343 He stayed there two days, 4:41 and because of his word many more 344 believed. 4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 345 really is the Savior of the world.” 346
4:43 After the two days he departed from there to Galilee. 4:44 (For Jesus himself had testified that a prophet has no honor in his own country.) 347 4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem 348 at the feast 349 (for they themselves had gone to the feast). 350
4:46 Now he came again to Cana 351 in Galilee where he had made the water wine. 352 In 353 Capernaum 354 there was a certain royal official 355 whose son was sick. 4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him 356 to come down and heal his son, who was about to die. 4:48 So Jesus said to him, “Unless you people 357 see signs and wonders you will never believe!” 358 4:49 “Sir,” the official said to him, “come down before my child dies.” 4:50 Jesus told him, “Go home; 359 your son will live.” The man believed the word that Jesus spoke to him, and set off for home. 360
4:51 While he was on his way down, 361 his slaves 362 met him and told him that his son was going to live. 4:52 So he asked them the time 363 when his condition began to improve, 364 and 365 they told him, “Yesterday at one o’clock in the afternoon 366 the fever left him.” 4:53 Then the father realized that it was the very time 367 Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. 4:54 Jesus did this as his second miraculous sign 368 when he returned from Judea to Galilee.
5:1 After this 369 there was a Jewish feast, 370 and Jesus went up to Jerusalem. 371 5:2 Now there is 372 in Jerusalem by the Sheep Gate 373 a pool called Bethzatha 374 in Aramaic, 375 which has five covered walkways. 376 5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5:4 [[EMPTY]] 377 5:5 Now a man was there who had been disabled for thirty-eight years. 378 5:6 When Jesus saw him lying there and when he realized 379 that the man 380 had been disabled a long time already, he said to him, “Do you want to become well?” 5:7 The sick man answered him, “Sir, 381 I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, 382 someone else 383 goes down there 384 before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat 385 and walk.” 5:9 Immediately the man was healed, 386 and he picked up his mat 387 and started walking. (Now that day was a Sabbath.) 388
5:10 So the Jewish leaders 389 said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” 390 5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat 391 and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat 392 and walk’?” 393 5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.
5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, 394 lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders 395 that Jesus was the one who had made him well.
5:16 Now because Jesus was doing these things 396 on the Sabbath, the Jewish leaders 397 began persecuting 398 him. 5:17 So he 399 told 400 them, “My Father is working until now, and I too am working.” 401 5:18 For this reason the Jewish leaders 402 were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.
5:19 So Jesus answered them, 403 “I tell you the solemn truth, 404 the Son can do nothing on his own initiative, 405 but only what he sees the Father doing. For whatever the Father 406 does, the Son does likewise. 407 5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, 408 so also the Son gives life to whomever he wishes. 409 5:22 Furthermore, the Father does not judge 410 anyone, but has assigned 411 all judgment to the Son, 5:23 so that all people 412 will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.
5:24 “I tell you the solemn truth, 413 the one who hears 414 my message 415 and believes the one who sent me has eternal life and will not be condemned, 416 but has crossed over from death to life. 5:25 I tell you the solemn truth, 417 a time 418 is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son 419 authority to execute judgment, 420 because he is the Son of Man.
5:28 “Do not be amazed at this, because a time 421 is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 422 5:30 I can do nothing on my own initiative. 423 Just as I hear, I judge, and my judgment is just, 424 because I do not seek my own will, but the will of the one who sent me. 425
5:31 “If I testify about myself, my testimony is not true. 5:32 There is another 426 who testifies about me, and I know the testimony he testifies about me is true. 5:33 You have sent to John, 427 and he has testified to the truth. 5:34 (I do not accept 428 human testimony, but I say this so that you may be saved.) 5:35 He was a lamp that was burning and shining, 429 and you wanted to rejoice greatly for a short time 430 in his light.
5:36 “But I have a testimony greater than that from John. For the deeds 431 that the Father has assigned me to complete – the deeds 432 I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people 433 have never heard his voice nor seen his form at any time, 434 5:38 nor do you have his word residing in you, because you do not believe the one whom he sent. 5:39 You study the scriptures thoroughly 435 because you think in them you possess eternal life, 436 and it is these same scriptures 437 that testify about me, 5:40 but you are not willing to come to me so that you may have life.
5:41 “I do not accept 438 praise 439 from people, 440 5:42 but I know you, that you do not have the love of God 441 within you. 5:43 I have come in my Father’s name, and you do not accept 442 me. If someone else comes in his own name, you will accept 443 him. 5:44 How can you believe, if you accept praise 444 from one another and don’t seek the praise 445 that comes from the only God? 446
5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 447 5:46 If 448 you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses 449 wrote, how will you believe my words?”
6:1 After this 450 Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 451 6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick. 6:3 So Jesus went on up the mountainside 452 and sat down there with his disciples. 6:4 (Now the Jewish feast of the Passover 453 was near.) 454 6:5 Then Jesus, when he looked up 455 and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?” 6:6 (Now Jesus 456 said this to test him, for he knew what he was going to do.) 457 6:7 Philip replied, 458 “Two hundred silver coins worth 459 of bread would not be enough for them, for each one to get a little.” 6:8 One of Jesus’ disciples, 460 Andrew, Simon Peter’s brother, said to him, 6:9 “Here is a boy who has five barley loaves and two fish, but what good 461 are these for so many people?”
6:10 Jesus said, “Have 462 the people sit down.” (Now there was a lot of grass in that place.) 463 So the men 464 sat down, about five thousand in number. 6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, 465 as much as they wanted. 6:12 When they were all satisfied, Jesus 466 said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.” 6:13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves 467 left over by the people who had eaten.
6:14 Now when the people saw the miraculous sign that Jesus 468 performed, they began to say to one another, “This is certainly the Prophet 469 who is to come into the world.” 470 6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. 471
6:16 Now when evening came, his disciples went down to the lake, 472 6:17 got into a boat, and started to cross the lake 473 to Capernaum. 474 (It had already become dark, and Jesus had not yet come to them.) 475 6:18 By now a strong wind was blowing and the sea was getting rough. 6:19 Then, when they had rowed about three or four miles, 476 they caught sight of Jesus walking on the lake, 477 approaching the boat, and they were frightened. 6:20 But he said to them, “It is I. Do not be afraid.” 6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.
6:22 The next day the crowd that remained on the other side of the lake 478 realized that only one small boat 479 had been there, and that Jesus had not boarded 480 it with his disciples, but that his disciples had gone away alone. 6:23 But some boats from Tiberias 481 came to shore 482 near the place where they had eaten the bread after the Lord had given thanks. 483 6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats 484 and came to Capernaum 485 looking for Jesus.
6:25 When they found him on the other side of the lake, 486 they said to him, “Rabbi, when did you get here?” 487 6:26 Jesus replied, 488 “I tell you the solemn truth, 489 you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. 490 6:27 Do not work for the food that disappears, 491 but for the food that remains to eternal life – the food 492 which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 493
6:28 So then they said to him, “What must we do to accomplish the deeds 494 God requires?” 495 6:29 Jesus replied, 496 “This is the deed 497 God requires 498 – to believe in the one whom he 499 sent.” 6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do? 6:31 Our ancestors 500 ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” 501
6:32 Then Jesus told them, “I tell you the solemn truth, 502 it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. 6:33 For the bread of God is the one who 503 comes down from heaven and gives life to the world.” 6:34 So they said to him, “Sir, 504 give us this bread all the time!”
6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. 505 6:36 But I told you 506 that you have seen me 507 and still do not believe. 6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. 508 6:38 For I have come down from heaven not to do my own will but the will of the one who sent me. 6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up 509 at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up 510 at the last day.” 511
6:41 Then the Jews who were hostile to Jesus 512 began complaining about him because he said, “I am the bread that came down from heaven,” 6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” 6:43 Jesus replied, 513 “Do not complain about me to one another. 514 6:44 No one can come to me unless the Father who sent me draws him, 515 and I will raise him up at the last day. 6:45 It is written in the prophets, ‘And they will all be taught by God.’ 516 Everyone who hears and learns from the Father 517 comes to me. 6:46 (Not that anyone has seen the Father except the one who is from God – he 518 has seen the Father.) 519 6:47 I tell you the solemn truth, 520 the one who believes 521 has eternal life. 522 6:48 I am the bread of life. 523 6:49 Your ancestors 524 ate the manna in the wilderness, and they died. 6:50 This 525 is the bread that has come down from heaven, so that a person 526 may eat from it and not die. 6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread 527 that I will give for the life of the world is my flesh.”
6:52 Then the Jews who were hostile to Jesus 528 began to argue with one another, 529 “How can this man 530 give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, 531 unless you eat the flesh of the Son of Man and drink his blood, 532 you have no life 533 in yourselves. 6:54 The one who eats 534 my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 535 6:55 For my flesh is true 536 food, and my blood is true 537 drink. 6:56 The one who eats 538 my flesh and drinks my blood resides in me, and I in him. 539 6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes 540 me will live because of me. 6:58 This 541 is the bread that came down from heaven; it is not like the bread your ancestors 542 ate, but then later died. 543 The one who eats 544 this bread will live forever.”
6:59 Jesus 545 said these things while he was teaching in the synagogue 546 in Capernaum. 547 6:60 Then many of his disciples, when they heard these things, 548 said, “This is a difficult 549 saying! 550 Who can understand it?” 551 6:61 When Jesus was aware 552 that his disciples were complaining 553 about this, he said to them, “Does this cause you to be offended? 554 6:62 Then what if you see the Son of Man ascending where he was before? 555 6:63 The Spirit is the one who gives life; human nature is of no help! 556 The words that I have spoken to you are spirit and are life. 557 6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) 558 6:65 So Jesus added, 559 “Because of this I told you that no one can come to me unless the Father has allowed him to come.” 560
6:66 After this many of his disciples quit following him 561 and did not accompany him 562 any longer. 6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” 563 6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We 564 have come to believe and to know 565 that you are the Holy One of God!” 566 6:70 Jesus replied, 567 “Didn’t I choose you, the twelve, and yet one of you is the devil?” 568 6:71 (Now he said this about Judas son of Simon Iscariot, 569 for Judas, 570 one of the twelve, was going to betray him.) 571
7:1 After this 572 Jesus traveled throughout Galilee. 573 He 574 stayed out of Judea 575 because the Jewish leaders 576 wanted 577 to kill him. 7:2 Now the Jewish feast of Tabernacles 578 was near. 579 7:3 So Jesus’ brothers 580 advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. 581 7:4 For no one who seeks to make a reputation for himself 582 does anything in secret. 583 If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) 584
7:6 So Jesus replied, 585 “My time 586 has not yet arrived, 587 but you are ready at any opportunity! 588 7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up 589 to the feast yourselves. I am not going up to this feast 590 because my time 591 has not yet fully arrived.” 592 7:9 When he had said this, he remained in Galilee.
7:10 But when his brothers had gone up to the feast, then Jesus 593 himself also went up, not openly but in secret. 7:11 So the Jewish leaders 594 were looking for him at the feast, asking, “Where is he?” 595 7:12 There was 596 a lot of grumbling 597 about him among the crowds. 598 Some were saying, “He is a good man,” but others, “He deceives the common people.” 599 7:13 However, no one spoke openly about him for fear of the Jewish leaders. 600
7:14 When the feast was half over, Jesus went up to the temple courts 601 and began to teach. 602 7:15 Then the Jewish leaders 603 were astonished 604 and said, “How does this man know so much when he has never had formal instruction?” 605 7:16 So Jesus replied, 606 “My teaching is not from me, but from the one who sent me. 607 7:17 If anyone wants to do God’s will, 608 he will know about my teaching, whether it is from God or whether I speak from my own authority. 609 7:18 The person who speaks on his own authority 610 desires 611 to receive honor 612 for himself; the one who desires 613 the honor 614 of the one who sent him is a man of integrity, 615 and there is no unrighteousness in him. 7:19 Hasn’t Moses given you the law? Yet not one of you keeps 616 the law! Why do you want 617 to kill me?”
7:20 The crowd 618 answered, “You’re possessed by a demon! 619 Who is trying to kill you?” 620 7:21 Jesus replied, 621 “I performed one miracle 622 and you are all amazed. 623 7:22 However, because Moses gave you the practice of circumcision 624 (not that it came from Moses, but from the forefathers), you circumcise a male child 625 on the Sabbath. 7:23 But if a male child 626 is circumcised 627 on the Sabbath so that the law of Moses is not broken, 628 why are you angry with me because I made a man completely well 629 on the Sabbath? 7:24 Do not judge according to external appearance, 630 but judge with proper 631 judgment.”
7:25 Then some of the residents of Jerusalem 632 began to say, “Isn’t this the man 633 they are trying 634 to kill? 7:26 Yet here he is, speaking publicly, 635 and they are saying nothing to him. 636 Do the rulers really know that this man 637 is the Christ? 638 7:27 But we know where this man 639 comes from. 640 Whenever the Christ 641 comes, no one will know where he comes from.” 642
7:28 Then Jesus, while teaching in the temple courts, 643 cried out, 644 “You both know me and know where I come from! 645 And I have not come on my own initiative, 646 but the one who sent me 647 is true. You do not know him, 648 7:29 but 649 I know him, because I have come from him 650 and he 651 sent me.”
7:30 So then they tried to seize Jesus, 652 but no one laid a hand on him, because his time 653 had not yet come. 7:31 Yet many of the crowd 654 believed in him and said, “Whenever the Christ 655 comes, he won’t perform more miraculous signs than this man did, will he?” 656
7:32 The Pharisees 657 heard the crowd 658 murmuring these things about Jesus, 659 so the chief priests and the Pharisees sent officers 660 to arrest him. 661 7:33 Then Jesus said, “I will be with you for only a little while longer, 662 and then 663 I am going to the one who sent me. 7:34 You will look for me 664 but will not find me, and where I am you cannot come.”
7:35 Then the Jewish leaders 665 said to one another, “Where is he 666 going to go that we cannot find him? 667 He is not going to go to the Jewish people dispersed 668 among the Greeks and teach the Greeks, is he? 669 7:36 What did he mean by saying, 670 ‘You will look for me 671 but will not find me, and where I am you cannot come’?”
7:37 On the last day of the feast, the greatest day, 672 Jesus stood up and shouted out, 673 “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. 674 Just as the scripture says, ‘From within him 675 will flow rivers of living water.’” 676 7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, 677 because Jesus was not yet glorified.) 678
7:40 When they heard these words, some of the crowd 679 began to say, “This really 680 is the Prophet!” 681 7:41 Others said, “This is the Christ!” 682 But still others said, “No, 683 for the Christ doesn’t come from Galilee, does he? 684 7:42 Don’t the scriptures say that the Christ is a descendant 685 of David 686 and comes from Bethlehem, 687 the village where David lived?” 688 7:43 So there was a division in the crowd 689 because of Jesus. 690 7:44 Some of them were wanting to seize him, but no one laid a hand on him. 691
7:45 Then the officers 692 returned 693 to the chief priests and Pharisees, 694 who said to them, “Why didn’t you bring him back with you?” 695 7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, 696 “You haven’t been deceived too, have you? 697 7:48 None of the rulers 698 or the Pharisees have believed in him, have they? 699 7:49 But this rabble 700 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 701 before and who was one of the rulers, 702 said, 703 7:51 “Our law doesn’t condemn 704 a man unless it first hears from him and learns 705 what he is doing, does it?” 706 7:52 They replied, 707 “You aren’t from Galilee too, are you? 708 Investigate carefully and you will see that no prophet 709 comes from Galilee!”
[1:1] 1 sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)
[1:1] 2 tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.
[1:1] 3 tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.
[1:1] sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.
[1:2] 4 tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.
[1:3] 5 tn Or “made”; Grk “came into existence.”
[1:3] 6 tn Or “made”; Grk “nothing came into existence.”
[1:3] 7 tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest
[1:3] tn Or “made”; Grk “that has come into existence.”
[1:4] 8 tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)
[1:4] sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.
[1:4] 9 tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).
[1:5] 10 tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.
[1:5] sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.
[1:5] 11 sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.
[1:5] 12 tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).
[1:5] 13 tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”
[1:6] 14 sn John refers to John the Baptist.
[1:7] 15 tn Grk “came for a testimony.”
[1:7] sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).
[1:7] 16 tn Or “to bear witness.”
[1:8] 18 tn Or “to bear witness.”
[1:9] 19 tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).
[1:9] 20 tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.
[1:9] sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.
[1:10] 21 tn Or “was made”; Grk “came into existence.”
[1:10] 22 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 24 tn Grk “to his own things.”
[1:11] 25 tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”
[1:11] 26 tn “People” is not in the Greek text but is implied.
[1:11] 27 sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.
[1:12] 28 tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).
[1:13] 29 tn The Greek term translated “born” here also involves conception.
[1:13] 30 tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.
[1:13] 31 tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.
[1:13] 33 tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).
[1:14] 34 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:14] 35 tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.
[1:14] 36 tn Grk “and tabernacled.”
[1:14] sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.
[1:14] 37 tn Grk “and we saw.”
[1:14] 38 tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[1:15] 39 sn John refers to John the Baptist.
[1:15] 40 tn Or “bore witness.”
[1:15] 41 tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.
[1:15] 42 tn Or “has a higher rank than I.”
[1:16] 43 tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).
[1:16] sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.
[1:17] 44 tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).
[1:18] 45 tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the
[1:18] tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.
[1:18] 46 tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).
[1:18] 47 tn Grk “him”; the referent (God) has been specified in the translation for clarity.
[1:18] 48 sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”
[1:19] 49 tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:19] 51 sn John’s refers to John the Baptist.
[1:19] sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).
[1:19] 53 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
[1:19] 54 tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892c al it) or after “Levites” (Ì66c vid A Θ Ψ Ë13 579 al lat), while the earliest
[1:19] 55 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[1:19] 56 sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.
[1:20] 57 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:20] sn “I am not the Christ.” A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John’s followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however – but Luke 3:15 indicates some wondered. Concerning the Christ, the term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.
[1:21] 58 tn Grk “What then?” (an idiom).
[1:21] 59 sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).
[1:21] 60 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.
[1:22] 61 tn The words “Tell us” are not in the Greek but are implied.
[1:23] 62 tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.
[1:23] 63 sn This call to “make straight” is probably an allusion to preparation through repentance.
[1:23] 64 sn A quotation from Isa 40:3.
[1:24] 65 sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.
[1:24] 66 sn This is a parenthetical note by the author.
[1:25] 67 tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”
[1:25] 68 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[1:25] sn See the note on Christ in 1:20.
[1:26] 69 tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:27] 71 tn Grk “of whom I am not worthy.”
[1:27] sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.
[1:27] 72 tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.
[1:28] 73 tc Many witnesses ([א2] C2 K T Ψc 083 Ë1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì66,75 A B C* L Ws Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.
[1:28] 74 tn “River” is not in the Greek text but is supplied for clarity.
[1:29] 75 tn Grk “he”; the referent (John) has been supplied in the translation for clarity.
[1:29] 76 sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).
[1:30] 77 tn Or “has a higher rank than I.”
[1:31] 79 sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.
[1:32] 80 tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.
[1:32] 81 tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.
[1:32] 82 sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.
[1:32] 83 tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.
[1:32] 84 sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”
[1:34] 85 tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì66,75 A B C L Θ Ψ 0233vid Ë1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest
[1:35] 86 sn John refers to John the Baptist.
[1:35] 87 tn “There” is not in the Greek text but is implied by current English idiom.
[1:36] 88 sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.
[1:37] 89 tn Grk “his”; the referent (John) has been specified in the translation for clarity.
[1:37] 90 tn Grk “And the two disciples heard him speaking.”
[1:37] 91 sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.
[1:38] 92 tn Grk “What are you seeking?”
[1:38] 93 sn This is a parenthetical note by the author.
[1:39] 94 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
[1:39] 95 tn Grk “said to them.”
[1:39] 96 tn Grk “about the tenth hour.”
[1:39] sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:42, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).
[1:40] 97 tn Grk “who heard from John.”
[1:40] 98 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[1:41] 99 tc Most witnesses (א* L Ws Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì66,75 א2 A B Θ Ψ 083 Ë1,13 892 al lat.
[1:41] 100 sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.
[1:41] 101 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[1:41] sn This is a parenthetical note by the author. See the note on Christ in 1:20.
[1:42] 102 tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.
[1:42] 103 tc The reading “Simon, son of John” is well attested in Ì66,75,106 א B* L 33 pc it co. The majority of
[1:42] 104 sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.
[1:43] 105 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.
[1:43] 106 sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).
[1:43] 107 tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
[1:43] 108 tn Grk “and Jesus said.”
[1:44] 109 sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision – locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).
[1:44] 110 tn Probably ἀπό (apo) indicates “originally from” in the sense of birthplace rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.
[1:45] 111 sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.
[1:45] 112 tn “Also” is not in the Greek text, but is implied.
[1:46] 113 tn Grk “And Nathanael.”
[1:46] 114 tn Grk “said to him.”
[1:46] 115 sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.
[1:46] map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.
[1:46] 116 tn Grk “And Philip said to him.”
[1:47] 117 tn Grk “said about him.”
[1:47] sn An allusion to Ps 32:2.
[1:48] 119 tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”
[1:48] 120 sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)
[1:49] 121 tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.
[1:49] 122 sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.
[1:50] 123 tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”
[1:50] 124 sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.
[1:51] 125 tn Grk “and he said to him.”
[1:51] 126 tn Grk “Truly, truly, I say to you.”
[1:51] 127 sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.
[2:1] 128 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:1] 129 sn Cana in Galilee was not a very well-known place. It is mentioned only here, in 4:46, and 21:2, and nowhere else in the NT. Josephus (Life 16 [86]) says he once had his quarters there. The probable location is present day Khirbet Cana, 8 mi (14 km) north of Nazareth, or Khirbet Kenna, 4 mi (7 km) northeast of Nazareth.
[2:1] 130 tn Grk “in Galilee, and Jesus’ mother.”
[2:2] 131 sn There is no clue to the identity of the bride and groom, but in all probability either relatives or friends of Jesus’ family were involved, since Jesus’ mother and both Jesus and his disciples were invited to the celebration. The attitude of Mary in approaching Jesus and asking him to do something when the wine ran out also suggests that familial obligations were involved.
[2:3] 132 tn The word “left” is not in the Greek text but is implied.
[2:3] sn They have no wine left. On the backgrounds of this miracle J. D. M. Derrett pointed out among other things the strong element of reciprocity about weddings in the Ancient Near East. It was possible in certain circumstances to take legal action against the man who failed to provide an appropriate wedding gift. The bridegroom and family here might have been involved in a financial liability for failing to provide adequately for their guests (“Water into Wine,” BZ 7 [1963]: 80-97). Was Mary asking for a miracle? There is no evidence that Jesus had worked any miracles prior to this (although this is an argument from silence). Some think Mary was only reporting the situation, or (as Calvin thought) asking Jesus to give some godly exhortations to the guests and thus relieve the bridegroom’s embarrassment. But the words, and the reply of Jesus in v. 4, seem to imply more. It is not inconceivable that Mary, who had probably been witness to the events of the preceding days, or at least was aware of them, knew that her son’s public career was beginning. She also knew the supernatural events surrounding his birth, and the prophetic words of the angel, and of Simeon and Anna in the temple at Jesus’ dedication. In short, she had good reason to believe Jesus to be the Messiah, and now his public ministry had begun. In this kind of context, her request does seem more significant.
[2:4] 133 tn Grk “and Jesus said to her.”
[2:4] 134 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? It probably indicates that a new relationship existed between Jesus and his mother once he had embarked on his public ministry. He was no longer or primarily only her son, but the “Son of Man.” This is also suggested by the use of the same term in 19:26 in the scene at the cross, where the beloved disciple is “given” to Mary as her “new” son.
[2:4] 135 tn Grk “Woman, what to me and to you?” (an idiom). The phrase τί ἐμοὶ καὶ σοί, γύναι (ti emoi kai soi, gunai) is Semitic in origin. The equivalent Hebrew expression in the Old Testament had two basic meanings: (1) When one person was unjustly bothering another, the injured party could say “What to me and to you?” meaning, “What have I done to you that you should do this to me?” (Judg 11:12, 2 Chr 35:21, 1 Kgs 17:18). (2) When someone was asked to get involved in a matter he felt was no business of his, he could say to the one asking him, “What to me and to you?” meaning, “That is your business, how am I involved?” (2 Kgs 3:13, Hos 14:8). Option (1) implies hostility, while option (2) implies merely disengagement. Mere disengagement is almost certainly to be understood here as better fitting the context (although some of the Greek Fathers took the remark as a rebuke to Mary, such a rebuke is unlikely).
[2:4] 136 tn Grk “my hour” (referring to the time of Jesus’ crucifixion and return to the Father).
[2:4] sn The Greek word translated time (ὥρα, Jwra) occurs in John 2:4; 4:21, 23; 5:25, 28, 29; 7:30; 8:20; 12:23, 27; 13:1; 16:25; and 17:1. It is a reference to the special period in Jesus’ life when he was to leave this world and return to the Father (13:1); the hour when the Son of man is glorified (17:1). This is accomplished through his suffering, death, resurrection (and ascension – though this last is not emphasized by John). John 7:30 and 8:20 imply that Jesus’ arrest and death are included. John 12:23 and 17:1, referring to the glorification of the Son, imply that the resurrection and ascension are included as part of the “hour.” In John 2:4 Jesus’ remark to his mother indicates that the time for this self-manifestation has not yet arrived; his identity as Messiah is not yet to be publicly revealed.
[2:5] 137 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
[2:6] 138 tn Grk “for the purification of the Jews.”
[2:6] 139 tn Grk “holding two or three metretes” (about 75 to 115 liters). Each of the pots held 2 or 3 μετρηταί (metrhtai). A μετρητῆς (metrhths) was about 9 gallons (40 liters); thus each jar held 18-27 gallons (80-120 liters) and the total volume of liquid involved was 108-162 gallons (480-720 liters).
[2:6] sn Significantly, these jars held water for Jewish ceremonial washing (purification rituals). The water of Jewish ritual purification has become the wine of the new messianic age. The wine may also be, after the fashion of Johannine double meanings, a reference to the wine of the Lord’s Supper. A number have suggested this, but there does not seem to be anything in the immediate context which compels this; it seems more related to how frequently a given interpreter sees references to the sacraments in John’s Gospel as a whole.
[2:7] 140 tn Grk “them” (it is clear from the context that the servants are addressed).
[2:8] 141 tn Or “the master of ceremonies.”
[2:9] 142 tn Grk “And when.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, δέ (de) has not been translated here.
[2:9] 143 tn Grk “and he did not know where it came from.”
[2:9] 144 tn Grk “the head steward”; here the repetition of the phrase is somewhat redundant in English and the pronoun (“he”) is substituted in the translation.
[2:10] 145 tn Grk “every man” (in a generic sense).
[2:10] 147 tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.
[2:11] 148 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. also 4:54 where the same construction occurs.
[2:11] 149 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:11] 150 tn Grk “in Cana of Galilee, and he revealed.”
[2:11] 151 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”
[2:12] 152 sn Verse 12 is merely a transitional note in the narrative (although Capernaum does not lie on the direct route to Jerusalem from Cana). Nothing is mentioned in John’s Gospel at this point about anything Jesus said or did there (although later his teaching is mentioned, see 6:59). From the synoptics it is clear that Capernaum was a center of Jesus’ Galilean ministry and might even be called “his own town” (Matt 9:1). The royal official whose son Jesus healed (John 4:46-54) was from Capernaum. He may have heard Jesus speak there, or picked up the story about the miracle at Cana from one of Jesus’ disciples.
[2:12] map For location see Map1 D2; Map2 C3; Map3 B2.
[2:12] 153 sn With respect to Jesus’ brothers, the so-called Helvidian view is to be preferred (named after Helvidius, a 4th-century theologian). This view holds that the most natural way to understand the phrase is as a reference to children of Joseph and Mary after the birth of Jesus. Other views are that of Epiphanius (they were children of Joseph by a former marriage) or Jerome (they were cousins). The tradition of Mary’s perpetual virginity appeared in the 2nd century and is difficult to explain (as J. H. Bernard, St. John [ICC], 1:85, points out) if some of her other children were prominent members of the early church (e.g., James of Jerusalem). But this is outweighed by the natural sense of the words.
[2:13] 154 tn Grk “the Passover of the Jews.” This is first of at least three (and possibly four) Passovers mentioned in John’s Gospel. If it is assumed that the Passovers appear in the Gospel in their chronological order (and following a date of
[2:13] 155 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 156 sn John 2:14-22. Does John’s account of the temple cleansing describe the same event as the synoptic gospels describe, or a separate event? The other accounts of the cleansing of the temple are Matt 21:12-13; Mark 11:15-17; and Luke 19:45-46. None are as long as the Johannine account. The fullest of the synoptic accounts is Mark’s. John’s account differs from Mark’s in the mention of sheep and oxen, the mention of the whip of cords, the Greek word κερματιστῆς (kermatisths) for money changer (the synoptics use κολλυβιστῆς [kollubisths], which John mentions in 2:15), the scattering of the coins (2:15), and the command by Jesus, “Take these things away from here!” The word for overturned in John is ἀναστρεφω (anastrefw), while Matthew and Mark use καταστρεφω (katastrefw; Luke does not mention the moneychangers at all). The synoptics all mention that Jesus quoted Isa 56:7 followed by Jer 7:11. John mentions no citation of scripture at all, but says that later the disciples remembered Ps 69:9. John does not mention, as does Mark, Jesus’ prohibition on carrying things through the temple (i.e., using it for a shortcut). But the most important difference is one of time: In John the cleansing appears as the first great public act of Jesus’ ministry, while in the synoptics it is virtually the last. The most common solution of the problem, which has been endlessly discussed among NT scholars, is to say there was only one cleansing, and that it took place, as the synoptics record it, at the end of Jesus’ ministry. In the synoptics it appears to be the event that finalized the opposition of the high priest, and precipitated the arrest of Jesus. According to this view, John’s placing of the event at the opening of Jesus’ ministry is due to his general approach; it was fitting ‘theologically’ for Jesus to open his ministry this way, so this is the way John records it. Some have overstated the case for one cleansing and John’s placing of it at the opening of Jesus’ public ministry, however. For example W. Barclay stated: “John, as someone has said, is more interested in the truth than in the facts. He was not interested to tell men when Jesus cleansed the Temple; he was supremely interested in telling men that Jesus did cleanse the Temple” (John [DSBS], 94). But this is not the impression one gets by a reading of John’s Gospel: The evangelist seems to go out of his way to give details and facts, including notes of time and place. To argue as Barclay does that John is interested in truth apart from the facts is to set up a false dichotomy. Why should one have to assume, in any case, that there could have been only one cleansing of the temple? This account in John is found in a large section of nonsynoptic material. Apart from the work of John the Baptist – and even this is markedly different from the references in the synoptics – nothing else in the first five chapters of John’s Gospel is found in any of the synoptics. It is certainly not impossible that John took one isolated episode from the conclusion of Jesus’ earthly ministry and inserted it into his own narrative in a place which seemed appropriate according to his purposes. But in view of the differences between John and the synoptics, in both wording and content, as well as setting and time, it is at least possible that the event in question actually occurred twice (unless one begins with the presupposition that the Fourth Gospel is nonhistorical anyway). In support of two separate cleansings of the temple, it has been suggested that Jesus’ actions on this occasion were not permanent in their result, and after (probably) 3 years the status quo in the temple courts had returned to normal. And at this time early in Jesus’ ministry, he was virtually unknown. Such an action as he took on this occasion would have created a stir, and evoked the response John records in 2:18-22, but that is probably about all, especially if Jesus’ actions met with approval among part of the populace. But later in Jesus’ ministry, when he was well-known, and vigorously opposed by the high-priestly party in Jerusalem, his actions might have brought forth another, harsher response. It thus appears possible to argue for two separate cleansings of the temple as well as a single one relocated by John to suit his own purposes. Which then is more probable? On the whole, more has been made of the differences between John’s account and the synoptic accounts than perhaps should have been. After all, the synoptic accounts also differ considerably from one another, yet few scholars would be willing to posit four cleansings of the temple as an explanation for this. While it is certainly possible that the author did not intend by his positioning of the temple cleansing to correct the synoptics’ timing of the event, but to highlight its significance for the course of Jesus’ ministry, it still appears somewhat more probable that John has placed the event he records in the approximate period of Jesus’ public ministry in which it did occur, that is, within the first year or so of Jesus’ public ministry. The statement of the Jewish authorities recorded by the author (this temple has been under construction for forty-six years) would tend to support an earlier rather than a later date for the temple cleansing described by John, since 46 years from the beginning of construction on Herod’s temple in ca. 19
[2:14] 157 tn Grk “in the temple.”
[2:14] sn The merchants (those who were selling) would have been located in the Court of the Gentiles.
[2:14] 158 tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.
[2:15] 159 tc Several witnesses, two of which are quite ancient (Ì66,75 L N Ë1 33 565 892 1241 al lat), have ὡς (Jws, “like”) before φραγέλλιον (fragellion, “whip”). A decision based on external evidence would be difficult to make because the shorter reading also has excellent witnesses, as well as the majority, on its side (א A B Θ Ψ Ë13 Ï co). Internal evidence, though, leans toward the shorter reading. Scribes tended to add to the text, and the addition of ὡς here clearly softens the assertion of the evangelist: Instead of making a whip of cords, Jesus made “[something] like a whip of cords.”
[2:15] 160 tn Grk “the temple.”
[2:15] 161 sn Because of the imperial Roman portraits they carried, Roman denarii and Attic drachmas were not permitted to be used in paying the half-shekel temple-tax (the Jews considered the portraits idolatrous). The money changers exchanged these coins for legal Tyrian coinage at a small profit.
[2:16] 162 tn Or (perhaps) “Stop making.”
[2:16] 163 tn Or “a house of merchants” (an allusion to Zech 14:21).
[2:16] sn A marketplace. Zech 14:20-21, in context, is clearly a picture of the messianic kingdom. The Hebrew word translated “Canaanite” may also be translated “merchant” or “trader.” Read in this light, Zech 14:21 states that there will be no merchant in the house of the Lord in that day (the day of the Lord, at the establishment of the messianic kingdom). And what would Jesus’ words (and actions) in cleansing the temple have suggested to the observers? That Jesus was fulfilling messianic expectations would have been obvious – especially to the disciples, who had just seen the miracle at Cana with all its messianic implications.
[2:17] 164 tn Or “Fervent devotion to your house.”
[2:17] 165 sn A quotation from Ps 69:9.
[2:18] 166 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)
[2:18] 167 tn Grk “answered and said to him.”
[2:18] 168 sn The request “What sign can you show us” by Jesus’ adversaries was a request for a defense of his actions – a mark of divine authentication. Whether this was a request for a miracle is not entirely clear. Jesus never obliged such a request. Yet, ironically, the only sign the Jewish leadership will get is that predicted by Jesus in 2:19 – his crucifixion and resurrection. Cf. the “sign of Jonah” in the synoptics (Matt 12:39, 40; Luke 11:29-32).
[2:19] 169 tn Grk “answered and said to them.”
[2:19] 170 tn The imperative here is really more than a simple conditional imperative (= “if you destroy”); its semantic force here is more like the ironical imperative found in the prophets (Amos 4:4, Isa 8:9) = “Go ahead and do this and see what happens.”
[2:20] 171 tn See the note on this phrase in v. 18.
[2:20] 172 tn A close parallel to the aorist οἰκοδομήθη (oikodomhqh) can be found in Ezra 5:16 (LXX), where it is clear from the following verb that the construction had not yet been completed. Thus the phrase has been translated “This temple has been under construction for forty-six years.” Some, however, see the term ναός (naos) here as referring only to the sanctuary and the aorist verb as consummative, so that the meaning would be “this temple was built forty-six years ago” (so ExSyn 560-61). Ultimately in context the logic of the authorities’ reply appears to fit more naturally if it compares length of time for original construction with length of time to reconstruct it.
[2:20] 173 sn According to Josephus (Ant. 15.11.1 [15.380]), work on this temple was begun in the 18th year of Herod the Great’s reign, which would have been ca. 19
[2:21] 174 tn Grk “that one”; the referent (Jesus) has been specified in the translation for clarity. This Greek term is frequently used as a way of referring to Jesus in the Johannine letters (cf. 1 John 2:6; 3:3, 5, 7, 16; 4:17).
[2:21] 175 tn The genitive “of his body” (τοῦ σώματος αὐτοῦ, tou swmato" autou) is a genitive of apposition, clarifying which temple Jesus was referring to. Thus, Jesus not only was referring to his physical resurrection, but also to his participation in the resurrection process. The New Testament thus records the Father, Son, and Holy Spirit as all performing the miracle of Christ's resurrection.
[2:21] sn Jesus was speaking about the temple of his body. For the author, the temple is not just the building, it is Jesus’ resurrected body. Compare the nonlocalized worship mentioned in John 4:21-23, and also Rev 21:22 (there is to be no temple in the New Jerusalem; the Lord and the Lamb are its temple). John points to the fact that, as the place where men go in order to meet God, the temple has been supplanted and replaced by Jesus himself, in whose resurrected person people may now encounter God (see John 1:18, 14:6).
[2:22] 176 sn They believed the scripture is probably an anaphoric reference to Ps 69:9 (69:10 LXX), quoted in John 2:17 above. Presumably the disciples did not remember Ps 69:9 on the spot, but it was a later insight.
[2:22] 177 tn Or “statement”; Grk “word.”
[2:23] 178 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 179 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 180 sn Because they saw the miraculous signs he was doing. The issue here is not whether their faith was genuine or not, but what its object was. These individuals, after seeing the miracles, believed Jesus to be the Messiah. They most likely saw in him a political-eschatological figure of some sort. That does not, however, mean that their concept of “Messiah” was the same as Jesus’ own, or the author’s.
[2:24] 181 tn Grk “all.” The word “people” has been supplied for clarity, since the Greek word πάντας (pantas) is masculine plural (thus indicating people rather than things).
[2:25] 182 tn The masculine form has been retained here in the translation to maintain the connection with “a man of the Pharisees” in 3:1, with the understanding that the reference is to people of both genders.
[2:25] 183 tn See previous note on “man” in this verse.
[3:1] 184 sn See the note on Pharisees in 1:24.
[3:1] 185 tn Grk “a ruler of the Jews” (denoting a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews).
[3:2] 186 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 187 tn Or “during the night.”
[3:2] sn Possibly Nicodemus came…at night because he was afraid of public association with Jesus, or he wanted a lengthy discussion without interruptions; no explanation for the timing of the interview is given by the author. But the timing is significant for John in terms of the light-darkness motif – compare John 9:4, 11:10, 13:30 (especially), 19:39, and 21:3. Out of the darkness of his life and religiosity Nicodemus came to the Light of the world. The author probably had multiple meanings or associations in mind here, as is often the case.
[3:2] 188 sn The reference to signs (σημεῖα, shmeia) forms a link with John 2:23-25. Those people in Jerusalem believed in Jesus because of the signs he had performed. Nicodemus had apparently seen them too. But for Nicodemus all the signs meant is that Jesus was a great teacher sent from God. His approach to Jesus was well-intentioned but theologically inadequate; he had failed to grasp the messianic implications of the miraculous signs.
[3:3] 189 tn Grk “answered and said to him.”
[3:3] 190 tn Grk “Truly, truly, I say to you.”
[3:3] 191 tn The word ἄνωθεν (anwqen) has a double meaning, either “again” (in which case it is synonymous with παλίν [palin]) or “from above” (BDAG 92 s.v. ἄνωθεν). This is a favorite technique of the author of the Fourth Gospel, and it is lost in almost all translations at this point. John uses the word 5 times, in 3:3, 7; 3:31; 19:11 and 23. In the latter 3 cases the context makes clear that it means “from above.” Here (3:3, 7) it could mean either, but the primary meaning intended by Jesus is “from above.” Nicodemus apparently understood it the other way, which explains his reply, “How can a man be born when he is old? He can’t enter his mother’s womb a second time and be born, can he?” The author uses the technique of the “misunderstood question” often to bring out a particularly important point: Jesus says something which is misunderstood by the disciples or (as here) someone else, which then gives Jesus the opportunity to explain more fully and in more detail what he really meant.
[3:3] sn Or born again. The Greek word ἄνωθεν (anwqen) can mean both “again” and “from above,” giving rise to Nicodemus’ misunderstanding about a second physical birth (v. 4).
[3:3] 192 sn What does Jesus’ statement about not being able to see the kingdom of God mean within the framework of John’s Gospel? John uses the word kingdom (βασιλεία, basileia) only 5 times (3:3, 5; 18:36 [3x]). Only here is it qualified with the phrase of God. The fact that John does not stress the concept of the kingdom of God does not mean it is absent from his theology, however. Remember the messianic implications found in John 2, both the wedding and miracle at Cana and the cleansing of the temple. For Nicodemus, the term must surely have brought to mind the messianic kingdom which Messiah was supposed to bring. But Nicodemus had missed precisely this point about who Jesus was. It was the Messiah himself with whom Nicodemus was speaking. Whatever Nicodemus understood, it is clear that the point is this: He misunderstood Jesus’ words. He over-literalized them, and thought Jesus was talking about repeated physical birth, when he was in fact referring to new spiritual birth.
[3:4] 193 tn The grammatical structure of the question in Greek presupposes a negative reply.
[3:5] 194 tn Grk “Truly, truly, I say to you.”
[3:5] 195 tn Or “born of water and wind” (the same Greek word, πνεύματος [pneumatos], may be translated either “spirit/Spirit” or “wind”).
[3:5] sn Jesus’ somewhat enigmatic statement points to the necessity of being born “from above,” because water and wind/spirit/Spirit come from above. Isaiah 44:3-5 and Ezek 37:9-10 are pertinent examples of water and wind as life-giving symbols of the Spirit of God in his work among people. Both occur in contexts that deal with the future restoration of Israel as a nation prior to the establishment of the messianic kingdom. It is therefore particularly appropriate that Jesus should introduce them in a conversation about entering the kingdom of God. Note that the Greek word πνεύματος is anarthrous (has no article) in v. 5. This does not mean that spirit in the verse should be read as a direct reference to the Holy Spirit, but that both water and wind are figures (based on passages in the OT, which Nicodemus, the teacher of Israel should have known) that represent the regenerating work of the Spirit in the lives of men and women.
[3:6] 196 sn What is born of the flesh is flesh, i.e., what is born of physical heritage is physical. (It is interesting to compare this terminology with that of the dialogue in John 4, especially 4:23, 24.) For John the “flesh” (σάρξ, sarx) emphasizes merely the weakness and mortality of the creature – a neutral term, not necessarily sinful as in Paul. This is confirmed by the reference in John 1:14 to the Logos becoming “flesh.” The author avoids associating sinfulness with the incarnate Christ.
[3:7] 197 tn “All” has been supplied to indicate the plural pronoun in the Greek text.
[3:7] 198 tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.
[3:8] 199 tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”
[3:8] 200 sn Again, the physical illustrates the spiritual, although the force is heightened by the word-play here on wind-spirit (see the note on wind at the beginning of this verse). By the end of the verse, however, the final usage of πνεύματος (pneumatos) refers to the Holy Spirit.
[3:9] 201 tn Grk “Nicodemus answered and said to him.”
[3:9] 202 sn “How can these things be?” is Nicodemus’ answer. It is clear that at this time he has still not grasped what Jesus is saying. Note also that this is the last appearance of Nicodemus in the dialogue. Having served the purpose of the author, at this point he disappears from the scene. As a character in the narrative, he has served to illustrate the prevailing Jewish misunderstanding of Jesus’ teaching about the necessity of a new, spiritual birth from above. Whatever parting words Nicodemus might have had with Jesus, the author does not record them.
[3:10] 203 tn Grk “Jesus answered and said to him.”
[3:10] 204 sn Jesus’ question “Are you the teacher of Israel and yet you don’t understand these things?” implies that Nicodemus had enough information at his disposal from the OT scriptures to have understood Jesus’ statements about the necessity of being born from above by the regenerating work of the Spirit. Isa 44:3-5 and Ezek 37:9-10 are passages Nicodemus might have known which would have given him insight into Jesus’ words. Another significant passage which contains many of these concepts is Prov 30:4-5.
[3:11] 205 tn Grk “Truly, truly, I say to you.”
[3:11] 206 tn Here καί (kai) has been translated as “but” to show the contrast present in the context.
[3:11] 207 tn The word “people” is not in the Greek text, but is supplied in the translation to indicate that the verb is second person plural (referring to more than Nicodemus alone).
[3:11] 208 sn Note the remarkable similarity of Jesus’ testimony to the later testimony of the Apostle John himself in 1 John 1:2: “And we have seen and testify and report to you the eternal life which was with the Father and was revealed to us.” This is only one example of how thoroughly the author’s own thoughts were saturated with the words of Jesus (and also how difficult it is to distinguish the words of Jesus from the words of the author in the Fourth Gospel).
[3:12] 209 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than Nicodemus alone).
[3:12] 210 sn Obviously earthly things and heavenly things are in contrast, but what is the contrast? What are earthly things which Jesus has just spoken to Nicodemus? And through him to others – this is not the first instance of the plural pronoun, see v. 7, you must all. Since Nicodemus began with a plural (we know, v. 2) Jesus continues it, and through Nicodemus addresses a broader audience. It makes most sense to take this as a reference to the things Jesus has just said (and the things he is about to say, vv. 13-15). If this is the case (and it seems the most natural explanation) then earthly things are not necessarily strictly physical things, but are so called because they take place on earth, in contrast to things like v. 16, which take place in heaven. Some have added the suggestion that the things are called earthly because physical analogies (birth, wind, water) are used to describe them. This is possible, but it seems more probable that Jesus calls these things earthly because they happen on earth (even though they are spiritual things). In the context, taking earthly things as referring to the words Jesus has just spoken fits with the fact that Nicodemus did not believe. And he would not after hearing heavenly things either, unless he first believed in the earthly things – which included the necessity of a regenerating work from above, by the Holy Spirit.
[3:13] 211 tn Grk “And no one.”
[3:13] 212 sn The verb ascended is a perfect tense in Greek (ἀναβέβηκεν, anabebhken) which seems to look at a past, completed event. (This is not as much of a problem for those who take Jesus’ words to end at v. 12, and these words to be a comment by the author, looking back on Jesus’ ascension.) As a saying of Jesus, these words are a bit harder to explain. Note, however, the lexical similarities with 1:51: “ascending,” “descending,” and “son of man.” Here, though, the ascent and descent is accomplished by the Son himself, not the angels as in 1:51. There is no need to limit this saying to Jesus’ ascent following the resurrection, however; the point of the Jacob story (Gen 28), which seems to be the background for 1:51, is the freedom of communication and relationship between God and men (a major theme of John’s Gospel). This communication comes through the angels in Gen 28 (and John 1:51); but here (most appropriately) it comes directly through the Son of Man. Although Jesus could be referring to a prior ascent, after an appearance as the preincarnate Son of Man, more likely he is simply pointing out that no one from earth has ever gone up to heaven and come down again. The Son, who has come down from heaven, is the only one who has been ‘up’ there. In both Jewish intertestamental literature and later rabbinic accounts, Moses is portrayed as ascending to heaven to receive the Torah and descending to distribute it to men (e.g., Targum Ps 68:19.) In contrast to these Jewish legends, the Son is the only one who has ever made the ascent and descent.
[3:13] 213 tc Most witnesses, including a few important ones (A[*] Θ Ψ 050 Ë1,13 Ï latt syc,p,h), have at the end of this verse “the one who is in heaven” (ὁ ὢν ἐν τῷ οὐρανῷ, Jo wn en tw ouranw). A few others have variations on this phrase, such as “who was in heaven” (e syc), or “the one who is from heaven” (0141 pc sys). The witnesses normally considered the best, along with several others, lack the phrase in its entirety (Ì66,75 א B L T Ws 083 086 33 1241 pc co). On the one hand, if the reading ὁ ὢν ἐν τῷ οὐρανῷ is authentic it may suggest that while Jesus was speaking to Nicodemus he spoke of himself as in heaven even while he was on earth. If that is the case, one could see why variations from this hard saying arose: “who was in heaven,” “the one who is from heaven,” and omission of the clause. At the same time, such a saying could be interpreted (though with difficulty) as part of the narrator’s comments rather than Jesus’ statement to Nicodemus, alleviating the problem. And if v. 13 was viewed in early times as the evangelist’s statement, “the one who is in heaven” could have crept into the text through a marginal note. Other internal evidence suggests that this saying may be authentic. The adjectival participle, ὁ ὤν, is used in the Fourth Gospel more than any other NT book (though the Apocalypse comes in a close second), and frequently with reference to Jesus (1:18; 6:46; 8:47). It may be looking back to the LXX of Exod 3:14 (ἐγώ εἰμι ὁ ὤν). Especially since this exact construction is not necessary to communicate the location of the Son of Man, its presence in many witnesses here may suggest authenticity. Further, John uses the singular of οὐρανός (ourano", “heaven”) in all 18 instances of the word in this Gospel, and all but twice with the article (only 1:32 and 6:58 are anarthrous, and even in the latter there is significant testimony to the article). At the same time, the witnesses that lack this clause are very weighty and must not be discounted. Generally speaking, if other factors are equal, the reading of such
[3:13] sn See the note on the title Son of Man in 1:51.
[3:14] 214 tn Grk “And just as.”
[3:14] 215 sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
[3:14] 216 sn An allusion to Num 21:5-9.
[3:14] 217 sn So must the Son of Man be lifted up. This is ultimately a prediction of Jesus’ crucifixion. Nicodemus could not have understood this, but John’s readers, the audience to whom the Gospel is addressed, certainly could have (compare the wording of John 12:32). In John, being lifted up refers to one continuous action of ascent, beginning with the cross but ending at the right hand of the Father. Step 1 is Jesus’ death; step 2 is his resurrection; and step 3 is the ascension back to heaven. It is the upward swing of the “pendulum” which began with the incarnation, the descent of the Word become flesh from heaven to earth (cf. Paul in Phil 2:5-11). See also the note on the title Son of Man in 1:51.
[3:15] 218 tn This is the first use of the term ζωὴν αἰώνιον (zwhn aiwnion) in the Gospel, although ζωή (zwh) in chap. 1 is to be understood in the same way without the qualifying αἰώνιος (aiwnios).
[3:15] sn Some interpreters extend the quotation of Jesus’ words through v. 21.
[3:16] 219 tn Or “this is how much”; or “in this way.” The Greek adverb οὕτως (Joutws) can refer (1) to the degree to which God loved the world, that is, to such an extent or so much that he gave his own Son (see R. E. Brown, John [AB], 1:133-34; D. A. Carson, John, 204) or (2) simply to the manner in which God loved the world, i.e., by sending his own son (see R. H. Gundry and R. W. Howell, “The Sense and Syntax of John 3:14-17 with Special Reference to the Use of Οὕτως…ὥστε in John 3:16,” NovT 41 [1999]: 24-39). Though the term more frequently refers to the manner in which something is done (see BDAG 741-42 s.v. οὕτω/οὕτως), the following clause involving ὥστε (Jwste) plus the indicative (which stresses actual, but [usually] unexpected result) emphasizes the greatness of the gift God has given. With this in mind, then, it is likely (3) that John is emphasizing both the degree to which God loved the world as well as the manner in which He chose to express that love. This is in keeping with John’s style of using double entendre or double meaning. Thus, the focus of the Greek construction here is on the nature of God's love, addressing its mode, intensity, and extent.
[3:16] 220 tn Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clement 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant. 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God (τέκνα θεοῦ, tekna qeou), Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).
[3:16] 221 tn In John the word ἀπόλλυμι (apollumi) can mean either (1) to be lost (2) to perish or be destroyed, depending on the context.
[3:16] 222 sn The alternatives presented are only two (again, it is typical of Johannine thought for this to be presented in terms of polar opposites): perish or have eternal life.
[3:17] 223 sn That is, “to judge the world to be guilty and liable to punishment.”
[3:18] 226 tn See the note on the term “one and only” in 3:16.
[3:19] 227 tn Or “this is the reason for God judging,” or “this is how judgment works.”
[3:19] 228 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
[3:21] 229 sn John 3:16-21 provides an introduction to the (so-called) “realized” eschatology of the Fourth Gospel: Judgment has come; eternal life may be possessed now, in the present life, as well as in the future. The terminology “realized eschatology” was originally coined by E. Haenchen and used by J. Jeremias in discussion with C. H. Dodd, but is now characteristically used to describe Dodd’s own formulation. See L. Goppelt, Theology of the New Testament, 1:54, note 10, and R. E. Brown (John [AB], 1:cxvii-cxviii) for further discussion. Especially important to note is the element of choice portrayed in John’s Gospel. If there is a twofold reaction to Jesus in John’s Gospel, it should be emphasized that that reaction is very much dependent on a person’s choice, a choice that is influenced by his way of life, whether his deeds are wicked or are done in God (John 3:20-21). For John there is virtually no trace of determinism at the surface. Only when one looks beneath the surface does one find statements like “no one can come to me, unless the Father who sent me draws him” (John 6:44).
[3:22] 230 tn This section is related loosely to the preceding by μετὰ ταῦτα (meta tauta). This constitutes an indefinite temporal reference; the intervening time is not specified.
[3:23] 231 sn John refers to John the Baptist.
[3:23] 232 tn The precise locations of Αἰνών (Ainwn) and Σαλείμ (Saleim) are unknown. Three possibilities are suggested: (1) In Perea, which is in Transjordan (cf. 1:28). Perea is just across the river from Judea. (2) In the northern Jordan Valley, on the west bank some 8 miles [13 km] south of Scythopolis. But with the Jordan River so close, the reference to abundant water (3:23) seems superfluous. (3) Thus Samaria has been suggested. 4 miles (6.6 km) east of Shechem is a town called Salim, and 8 miles (13 km) northeast of Salim lies modern Ainun. In the general vicinity are many springs. Because of the meanings of the names (Αἰνών = “springs” in Aramaic and Σαλείμ = Salem, “peace”) some have attempted to allegorize here that John the Baptist is near salvation. Obviously there is no need for this. It is far more probable that the author has in mind real places, even if their locations cannot be determined with certainty.
[3:23] 233 tn Or “people were continually coming.”
[3:23] 234 tn The words “to him” are not in the Greek text, but are implied.
[3:24] 235 sn This is a parenthetical note by the author.
[3:25] 236 tc Was this dispute between the Baptist’s disciples and an individual Judean (᾿Ιουδαίου, Ioudaiou) or representatives of the Jewish authorities (᾿Ιουδαίων, Ioudaiwn)? There is good external support for the plural ᾿Ιουδαίων (Ì66 א* Θ Ë1,13 565 al latt), but the external evidence for the singular ᾿Ιουδαίου is slightly stronger ({Ì75 א2 A B L Ψ 33 1241 the majority of Byzantine minuscules and others}).
[3:25] tn Or “a certain Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” If the emphasis is simply on the individual’s origin, “Judean” would be preferable since it designates a nationality or place of origin. However, the mention of ceremonial washing in the context suggests the dispute was religious in nature, so “Jew” has been retained in the translation here.
[3:25] 237 tn Or “ceremonial cleansing,” or “purification.”
[3:25] sn What was the controversy concerning ceremonial washing? It is not clear. Some have suggested that it was over the relative merits of the baptism of Jesus and John. But what about the ceremonial nature of the washing? There are so many unanswered questions here that even R. E. Brown (who does not usually resort to dislocations in the text as a solution to difficulties) proposes that this dialogue originally took place immediately after 1:19-34 and before the wedding at Cana. (Why else the puzzled hostility of the disciples over the crowds coming to Jesus?) Also, the synoptics imply John was imprisoned before Jesus began his Galilean ministry. At any rate, there is no reason to rearrange the material here – it occurs in this place for a very good reason. As far as the author is concerned, it serves as a further continuation of the point made to Nicodemus, that is, the necessity of being born “from above” (3:3). Note that John the Baptist describes Jesus as “the one who comes from heaven” in 3:31 (ἄνωθεν [anwqen], the same word as in 3:3). There is another lexical tie to preceding material: The subject of the dispute, ceremonial washing (3:25), calls to mind the six stone jars of water changed to wine at the wedding feast in 2:6, put there for “Jewish ceremonial washing.” This section ultimately culminates and concludes ideas begun in chap. 2 and continued in chap. 3. Although the author does not supply details, one scenario would be this: The disciples of John, perplexed after this disagreement with an individual Jew (or with the Jewish authorities), came to John and asked about the fact that Jesus was baptizing and more and more were coming to him. John had been preaching a baptism of repentance for forgiveness of sin (see Mark 1:4, Luke 3:3). Possibly what the Jew(s) reported to John’s disciples was that Jesus was now setting aside the Jewish purification rituals as unnecessary. To John’s disciples this might also be interpreted as: (a) a falling away from Judaism, and (b) a break with John’s own teaching. That Jesus could have said this is very evident from many incidents in his ministry in all the gospels. The thrust would be that outward cleansing (that is, observance of purification rituals) was not what made a person clean. A new heart within (that is, being born from above) is what makes a person clean. So John’s disciples came to him troubled about an apparent contradiction in doctrine though the explicit problem they mentioned is that Jesus was baptizing and multitudes were coming to him. (Whether Jesus was or was not baptizing really wasn’t the issue though, and John the Baptist knew that because he didn’t mention it in his reply. In 4:2 the author says that Jesus was not baptizing, but his disciples. That reference would seem to cover this incident as well, and so the disciples of John are just reporting what they have heard, or thought they heard.) The real point at issue is the authority of Jesus to “overturn” the system of ritual purification within Judaism. John replied to this question of the authority of Jesus in 3:27-36. In 3:27-30 he reassured his disciples, reminding them that if more people were coming to Jesus, it did not threaten him at all, because “heaven” had ordained it to be so (v. 27). (After all, some of these very disciples of John had presumably heard him tell the Jewish delegation that he was not the Messiah but was sent before him, mentioned in John 1.) Then John compared himself to the friend of the bridegroom who stands by and yet participates in the bridegroom’s joy (v. 29). John was completely content in his own position as forerunner and preparer of the way.
[3:26] 238 tn “River” is not in the Greek text but is supplied for clarity.
[3:27] 239 tn Grk “answered and said.”
[3:28] 240 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[3:28] sn See the note on Christ in 1:20.
[3:29] 241 tn Grk “rejoices with joy” (an idiom).
[3:29] 242 tn Grk “Therefore this my joy is fulfilled.”
[3:30] 243 sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.
[3:31] 244 tn Or “is above all.”
[3:31] 245 tn Grk “speaks from the earth.”
[3:31] 246 sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.
[3:31] 247 tc Ì75 א* D Ë1 565 as well as several versions and fathers lack the phrase “is superior to all” (ἐπάνω πάντων ἐστίν, epanw pantwn estin). This effectively joins the last sentence of v. 31 with v. 32: “The one who comes from heaven testifies about what he has seen and heard, but no one accepts his testimony.” On the other side, the phrase may have been deleted because of perceived redundancy, since it duplicates what is said earlier in the verse. The witnesses that include ἐπάνω πάντων ἐστίν in both places are weighty and widespread (Ì36vid,66 א2 A B L Ws Θ Ψ 083 086 Ë13 33 Ï lat sys,p,h bo). On balance, the longer reading should probably be considered authentic.
[3:31] tn Or “is above all.”
[3:34] 249 tn That is, Christ.
[3:34] 250 tn Grk “for not by measure does he give the Spirit” (an idiom). Leviticus Rabbah 15:2 states: “The Holy Spirit rested on the prophets by measure.” Jesus is contrasted to this. The Spirit rests upon him without measure.
[3:35] 251 tn Grk “has given all things into his hand” (an idiom).
[3:36] 252 tn Or “refuses to believe,” or “disobeys.”
[3:36] 253 tn Or “anger because of evil,” or “punishment.”
[4:1] 255 tc Several early and important witnesses, along with the majority of later ones (Ì66c,75 A B C L Ws Ψ 083 Ë13 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì66* א D Θ 086 Ë1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.
[4:1] 256 sn See the note on Pharisees in 1:24.
[4:1] 257 tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.
[4:1] 258 tn Grk “was making.”
[4:2] 259 sn This is a parenthetical note by the author.
[4:3] 260 sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).
[4:4] 261 sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9).
[4:4] 262 sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722
[4:5] 263 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
[4:5] 264 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
[4:5] 265 sn Perhaps referred to in Gen 48:22.
[4:6] 266 tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì66 (“on the ground”) may be correct.
[4:6] 267 tn Grk “the sixth hour.”
[4:6] sn It was about noon. The suggestion has been made by some that time should be reckoned from midnight rather than sunrise. This would make the time 6 a.m. rather than noon. That would fit in this passage but not in John 19:14 which places the time when Jesus is condemned to be crucified at “the sixth hour.”
[4:7] 268 tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”
[4:7] 269 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:8] 271 sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).
[4:9] 272 tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.
[4:9] 273 tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:9] 274 tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.
[4:9] sn The background to the statement use nothing in common is the general assumption among Jews that the Samaritans were ritually impure or unclean. Thus a Jew who used a drinking vessel after a Samaritan had touched it would become ceremonially unclean.
[4:9] 275 sn This is a parenthetical note by the author.
[4:10] 276 tn Grk “answered and said to her.”
[4:10] 277 tn Or “if you knew.”
[4:10] 278 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:10] 279 tn This is a second class conditional sentence in Greek.
[4:10] sn The word translated living is used in Greek of flowing water, which leads to the woman’s misunderstanding in the following verse. She thought Jesus was referring to some unknown source of drinkable water.
[4:11] 280 tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).
[4:11] 281 tc ‡ Two early and important Greek
[4:11] 282 tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).
[4:11] 283 tn The anaphoric article has been translated “this.”
[4:11] 284 sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.
[4:12] 285 tn Or “our forefather”; Grk “our father.”
[4:12] 286 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).
[4:13] 287 tn Grk “answered and said to her.”
[4:13] 288 tn Grk “will thirst.”
[4:14] 289 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 290 tn Or “well.” “Fountain” is used as the translation for πηγή (phgh) here since the idea is that of an artesian well that flows freely, but the term “artesian well” is not common in contemporary English.
[4:14] 291 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).
[4:15] 292 tn Grk “or come here to draw.”
[4:15] 293 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.
[4:16] 294 tc Most witnesses have “Jesus” here, either with the article (אc C2 D L Ws Ψ 086 Ï lat) or without (א* A Θ Ë1,13 al), while several important and early witnesses lack the name (Ì66,75 B C* 33vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).
[4:16] 295 tn Grk “come here” (“back” is implied).
[4:17] 296 tn Grk “answered and said to him.”
[4:17] 297 tn Grk “Well have you said.”
[4:17] 298 tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.
[4:18] 299 tn Grk “the one you have.”
[4:19] 300 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
[4:20] 301 sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.
[4:20] 302 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.
[4:20] 303 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:21] 304 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.
[4:21] 306 tn The verb is plural.
[4:22] 307 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.
[4:22] 308 tn Or “from the Judeans.” See the note on “Jew” in v. 9.
[4:23] 310 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
[4:23] 311 sn See also John 4:27.
[4:23] 312 tn Or “as.” The object-complement construction implies either “as” or “to be.”
[4:23] 313 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.
[4:23] sn The Father wants such people as his worshipers. Note how the woman has been concerned about where people ought to worship, while Jesus is concerned about who people ought to worship.
[4:24] 314 tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.
[4:25] 315 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”
[4:25] sn The one called Christ. This is a parenthetical statement by the author. See the note on Christ in 1:20.
[4:25] 317 tn Or “he will announce to us.”
[4:25] 318 tn Grk “all things.”
[4:27] 319 tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.
[4:27] 320 tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.
[4:27] 321 tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.
[4:27] 322 tn Grk “seek.” See John 4:23.
[4:27] sn The question “What do you want?” is John’s editorial comment (for no one in the text was asking it). The author is making a literary link with Jesus’ statement in v. 23: It is evident that, in spite of what the disciples may have been thinking, what Jesus was seeking is what the Father was seeking, that is to say, someone to worship him.
[4:28] 323 tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.
[4:29] 324 tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.
[4:29] 325 tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.
[4:30] 326 tn “So” is supplied for transitional smoothness in English.
[4:30] 327 sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.
[4:31] 328 tn Grk “were asking him, saying.”
[4:31] 329 tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.
[4:33] 330 tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.
[4:33] 331 tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.
[4:33] 332 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “did they?”).
[4:34] 333 sn The one who sent me refers to the Father.
[4:34] 334 tn Or “to accomplish.”
[4:34] 335 tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.
[4:34] sn No one brought him anything to eat, did they? In the discussion with the disciples which took place while the woman had gone into the city, note again the misunderstanding: The disciples thought Jesus referred to physical food, while he was really speaking figuratively and spiritually again. Thus Jesus was forced to explain what he meant, and the explanation that his food was his mission, to do the will of God and accomplish his work, leads naturally into the metaphor of the harvest. The fruit of his mission was represented by the Samaritans who were coming to him.
[4:35] 336 tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.
[4:35] 337 tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.
[4:35] 338 tn That is, “ripe.”
[4:36] 339 tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.
[4:37] 340 tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated.
[4:39] 341 tn Grk “when she testified.”
[4:40] 342 tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.
[4:40] 343 tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.
[4:41] 344 tn Or “and they believed much more.”
[4:42] 345 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
[4:42] 346 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.
[4:44] 347 sn This is a parenthetical note by the author.
[4:45] 348 sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.
[4:45] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:45] 349 sn See John 2:23-25.
[4:45] 350 sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.
[4:46] 351 map For location see Map1 C3; Map2 D2; Map3 C5.
[4:46] 352 sn See John 2:1-11.
[4:46] 354 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.
[4:46] map For location see Map1 D2; Map2 C3; Map3 B2.
[4:46] 355 tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.
[4:47] 356 tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.
[4:48] 357 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).
[4:48] 358 tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.
[4:50] 359 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
[4:50] 360 tn Grk “and left.” The words “for home” are implied by the following verse.
[4:51] 361 sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.
[4:51] 362 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate 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.
[4:52] 364 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”
[4:52] 365 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
[4:52] 366 tn Grk “at the seventh hour.”
[4:53] 367 tn Grk “at that hour.”
[4:54] 368 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.
[5:1] 369 sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.
[5:1] 370 tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë1 33 892 1424 pm, but is lacking in {Ì66,75 A B D T Ws Θ Ë13 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.
[5:1] sn A Jewish feast. Jews were obligated to go up to Jerusalem for 3 major annual feasts: Passover, Pentecost, and Tabernacles. If the first is probably ruled out because of the time of year, the last is not as likely because it forms the central setting for chap. 7 (where there are many indications in the context that Tabernacles is the feast in view.) This leaves the feast of Pentecost, which at some point prior to this time in Jewish tradition (as reflected in Jewish intertestamental literature and later post-Christian rabbinic writings) became identified with the giving of the law to Moses on Mount Sinai. Such an association might explain Jesus’ reference to Moses in 5:45-46. This is uncertain, however. The only really important fact for the author is that the healing was done on a Sabbath. This is what provoked the controversy with the Jewish authorities recorded in 5:16-47.
[5:1] 371 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 372 tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.
[5:2] 373 tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.
[5:2] 374 tc Some
[5:2] sn On the location of the pool called Bethzatha, the double-pool of St. Anne is the probable site, and has been excavated; the pools were trapezoidal in shape, 165 ft (49.5 m) wide at one end, 220 ft (66 m) wide at the other, and 315 ft (94.5 m) long, divided by a central partition. There were colonnades (rows of columns) on all 4 sides and on the partition, thus forming the five covered walkways mentioned in John 5:2. Stairways at the corners permitted descent to the pool.
[5:2] 376 tn Or “porticoes,” or “colonnades”; Grk “stoas.”
[5:2] sn The pool had five porticoes. These were covered walkways formed by rows of columns supporting a roof and open on the side facing the pool. People could stand, sit, or walk on these colonnaded porches, protected from the weather and the heat of the sun.
[5:4] 377 tc The majority of later
[5:5] 378 tn Grk “who had had thirty-eight years in his disability.”
[5:6] 380 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
[5:7] 381 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.
[5:7] 382 tn Grk “while I am going.”
[5:7] 384 tn The word “there” is not in the Greek text but is implied.
[5:8] 385 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.
[5:9] 386 tn Grk “became well.”
[5:9] 387 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.
[5:9] 388 tn Grk “Now it was Sabbath on that day.”
[5:9] sn This is a parenthetical note by the author.
[5:10] 389 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).
[5:10] 390 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
[5:11] 391 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
[5:12] 392 tc While a number of
[5:12] 393 tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.
[5:14] 394 tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.
[5:15] 395 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:16] 396 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.
[5:16] 397 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:17] 399 tc ‡ Most witnesses (Ì66 A D L Θ Ψ Ë1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì75 א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA27 places the word in brackets, indicating some doubts as to authenticity.
[5:17] 401 sn “My Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca.
[5:18] 402 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:19] 403 tn Grk “answered and said to them.”
[5:19] 404 tn Grk “Truly, truly, I say to you.”
[5:19] 405 tn Grk “nothing from himself.”
[5:19] 406 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.
[5:19] 407 sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.
[5:21] 408 tn Grk “and makes them live.”
[5:21] 409 tn Grk “the Son makes whomever he wants to live.”
[5:22] 411 tn Or “given,” or “handed over.”
[5:23] 412 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
[5:24] 413 tn Grk “Truly, truly, I say to you.”
[5:24] 416 tn Grk “and does not come into judgment.”
[5:25] 417 tn Grk “Truly, truly, I say to you.”
[5:27] 420 tn Grk “authority to judge.”
[5:29] 422 tn Or “a resurrection resulting in judgment.”
[5:30] 423 tn Grk “nothing from myself.”
[5:30] 424 tn Or “righteous,” or “proper.”
[5:30] 425 tn That is, “the will of the Father who sent me.”
[5:32] 426 sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.
[5:33] 427 sn John refers to John the Baptist.
[5:34] 428 tn Or “I do not receive.”
[5:35] 429 sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.
[5:35] 430 tn Grk “for an hour.”
[5:36] 432 tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.
[5:37] 433 tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.
[5:37] 434 sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century
[5:39] 435 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
[5:39] 436 sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”
[5:39] 437 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
[5:41] 438 tn Or “I do not receive.”
[5:41] 439 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:41] 440 tn Grk “from men,” but in a generic sense; both men and women are implied here.
[5:42] 441 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.
[5:43] 442 tn Or “you do not receive.”
[5:43] 443 tn Or “you will receive.”
[5:44] 444 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 445 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 446 tc Several early and important witnesses (Ì66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important
[5:45] 447 sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.
[5:47] 449 tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.
[6:1] 450 tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.
[6:1] 451 sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.
[6:3] 452 sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).
[6:4] 453 sn Passover. According to John’s sequence of material, considerable time has elapsed since the feast of 5:1. If the feast in 5:1 was Pentecost of
[6:4] 454 sn This is a parenthetical note by the author.
[6:5] 455 tn Grk “when he lifted up his eyes” (an idiom).
[6:6] 456 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:6] 457 sn This is a parenthetical note by the author.
[6:7] 458 tn Grk “Philip answered him.”
[6:7] 459 tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.
[6:8] 460 tn Grk “one of his disciples.”
[6:9] 461 tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.
[6:10] 463 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).
[6:10] 464 tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).
[6:11] 465 tn Grk “likewise also (he distributed) from the fish.”
[6:12] 466 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:13] 467 sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.
[6:14] 468 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[6:14] 469 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
[6:14] 470 sn An allusion to Deut 18:15.
[6:15] 471 sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).
[6:16] 472 tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.
[6:17] 473 tn Or “sea.” See the note on “lake” in the previous verse.
[6:17] 474 map For location see Map1 D2; Map2 C3; Map3 B2.
[6:17] 475 sn This is a parenthetical note by the author.
[6:19] 476 tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
[6:19] sn About three or four miles. The Sea of Galilee was at its widest point 7 mi (11.6 km) by 12 mi (20 km). So at this point the disciples were in about the middle of the lake.
[6:19] 477 tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”
[6:22] 478 tn Or “sea.” See the note on “lake” in v. 16.
[6:22] 479 tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [Ë13 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì75 א2 A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.
[6:22] tn Grk “one”; the referent (a small boat) has been specified in the translation for clarity.
[6:23] 481 map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.
[6:23] 482 tn Or “boats from Tiberias landed”; Grk “came.”
[6:23] 483 tc D 091 a e sys,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì75 א A B L W Θ Ψ 0141 [Ë1] Ë13 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 syp pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.
[6:24] 484 tn Or “embarked in the boats.”
[6:24] 485 map For location see Map1 D2; Map2 C3; Map3 B2.
[6:25] 486 tn Or “sea.” See the note on “lake” in v. 16.
[6:25] 487 sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.
[6:26] 488 tn Grk “answered and said to them.”
[6:26] 489 tn Grk “Truly, truly, I say to you.”
[6:26] 490 tn Grk “because you ate of the loaves of bread and were filled.”
[6:27] 491 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).
[6:27] sn Do not work for the food that disappears. Note the wordplay on “work” here. This does not imply “working” for salvation, since the “work” is later explained (in John 6:29) as “to believe in the one whom he (the Father) sent.”
[6:27] 492 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.
[6:27] 493 tn Grk “on this one.”
[6:28] 494 tn Grk “the works.”
[6:28] 495 tn Grk “What must we do to work the works of God?”
[6:29] 496 tn Grk “answered and said to them.”
[6:29] 498 tn Grk “This is the work of God.”
[6:29] 499 tn Grk “that one” (i.e., God).
[6:31] 500 tn Or “forefathers”; Grk “fathers.”
[6:31] 501 sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).
[6:32] 502 tn Grk “Truly, truly, I say to you.”
[6:34] 504 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).
[6:35] 505 tn Grk “the one who believes in me will not possibly thirst, ever.”
[6:35] sn The one who believes in me will never be thirsty. Note the parallelism between “coming to Jesus” in the first part of v. 35 and “believing in Jesus” in the second part of v. 35. For the author of the Gospel of John these terms are virtually equivalent, both referring to a positive response to Jesus (see John 3:17-21).
[6:36] 506 tn Grk “But I said to you.”
[6:36] 507 tc A few witnesses lack με (me, “me”; א A a b e q sys,c), while the rest of the tradition has the word (Ì66,75vid rell). It is possible that the
[6:37] 508 tn Or “drive away”; Grk “cast out.”
[6:39] 509 tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.
[6:40] 510 tn Or “resurrect him,” or “make him live again.”
[6:40] 511 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).
[6:41] 512 tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.
[6:43] 513 tn Grk “answered and said to them.”
[6:43] 514 tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).
[6:44] 515 tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).
[6:44] sn The Father who sent me draws him. The author never specifically explains what this “drawing” consists of. It is evidently some kind of attraction; whether it is binding and irresistible or not is not mentioned. But there does seem to be a parallel with 6:65, where Jesus says that no one is able to come to him unless the Father has allowed it. This apparently parallels the use of Isaiah by John to reflect the spiritual blindness of the Jewish leaders (see the quotations from Isaiah in John 9:41 and 12:39-40).
[6:45] 516 sn A quotation from Isa 54:13.
[6:45] 517 tn Or “listens to the Father and learns.”
[6:46] 519 sn This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus’ preceding and following remarks to third person in v. 46 suggests that the author has added a clarifying comment here.
[6:47] 520 tn Grk “Truly, truly, I say to you.”
[6:47] 521 tc Most witnesses (A C2 D Ψ Ë1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.
[6:47] 522 tn Compare John 6:40.
[6:48] 523 tn That is, “the bread that produces (eternal) life.”
[6:49] 524 tn Or “forefathers”; Grk “fathers.”
[6:50] 526 tn Grk “someone” (τις, tis).
[6:51] 527 tn Grk “And the bread.”
[6:52] 528 tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.
[6:52] 529 tn Grk “with one another, saying.”
[6:52] 530 tn Grk “this one,” “this person.”
[6:53] 531 tn Grk “Truly, truly, I say to you.”
[6:53] 532 sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.
[6:53] 533 tn That is, “no eternal life” (as opposed to physical life).
[6:54] 534 tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).
[6:54] 535 sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).
[6:56] 538 tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
[6:56] 539 sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.
[6:57] 540 tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
[6:58] 542 tn Or “forefathers”; Grk “fathers.”
[6:58] 543 tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.
[6:58] 544 tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.
[6:59] 545 tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.
[6:59] 546 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).
[6:59] 547 map For location see Map1 D2; Map2 C3; Map3 B2.
[6:60] 548 tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.
[6:60] 549 tn Or “hard,” “demanding.”
[6:60] 550 tn Or “teaching”; Grk “word.”
[6:60] 551 tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.
[6:61] 552 tn Grk “When Jesus knew within himself.”
[6:61] 553 tn Or “were grumbling.”
[6:61] 554 tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)
[6:61] sn Does this cause you to be offended? It became apparent to some of Jesus’ followers at this point that there would be a cost involved in following him. They had taken offense at some of Jesus’ teaching (perhaps the graphic imagery of “eating his flesh” and “drinking his blood,” and Jesus now warned them that if they thought this was a problem, there was an even worse cause for stumbling in store: his upcoming crucifixion (John 6:61b-62). Jesus asked, in effect, “Has what I just taught caused you to stumble? What will you do, then, if you see the Son of Man ascending where he was before?” This ascent is to be accomplished through the cross; for John, Jesus’ departure from this world and his return to the Father form one continual movement from cross to resurrection to ascension.
[6:62] 555 tn Or “he was formerly?”
[6:63] 556 tn Grk “the flesh counts for nothing.”
[6:63] 557 tn Or “are spirit-giving and life-producing.”
[6:64] 558 sn This is a parenthetical comment by the author.
[6:65] 559 tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.
[6:65] 560 tn Grk “unless it has been permitted to him by the Father.”
[6:66] 561 tn Grk “many of his disciples went back to what lay behind.”
[6:66] 562 tn Grk “were not walking with him.”
[6:67] 563 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).
[6:69] 565 sn See 1 John 4:16.
[6:69] 566 tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C3 Θ* Ë1 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b syc) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 Ë13 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì66 as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì75 א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.
[6:69] sn You have the words of eternal life…you are the Holy One of God! In contrast to the response of some of his disciples, here is the response of the twelve, whom Jesus then questioned concerning their loyalty to him. This was the big test, and the twelve, with Peter as spokesman, passed with flying colors. The confession here differs considerably from the synoptic accounts (Matt 16:16, Mark 8:29, and Luke 9:20) and concerns directly the disciples’ personal loyalty to Jesus, in contrast to those other disciples who had deserted him (John 6:66).
[6:70] 567 tn Grk “Jesus answered them.”
[6:70] 568 tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”
[6:71] 569 sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.
[6:71] 570 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.
[6:71] 571 sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.
[7:1] 572 sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of
[7:1] 573 tn Grk “Jesus was traveling around in Galilee.”
[7:1] 574 tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.
[7:1] 575 tn Grk “he did not want to travel around in Judea.”
[7:1] 576 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.
[7:1] 577 tn Grk “were seeking.”
[7:2] 578 tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.
[7:2] 579 sn Since the present verse places these incidents at the feast of Tabernacles (
[7:3] 580 tn Grk “his brothers.”
[7:3] sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.
[7:3] 581 tn Grk “your deeds that you are doing.”
[7:3] sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.
[7:4] 582 tn Or “seeks to be well known.”
[7:4] 583 sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)
[7:5] 584 sn This is a parenthetical note by the author.
[7:6] 585 tn Grk “Then Jesus said to them.”
[7:6] 586 tn Or “my opportunity.”
[7:6] 587 tn Or “is not yet here.”
[7:6] 588 tn Grk “your time is always ready.”
[7:8] 589 sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.
[7:8] 590 tc Most
[7:8] 591 tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.
[7:8] 592 tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”
[7:10] 593 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[7:11] 594 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
[7:11] 595 tn Grk “Where is that one?”
[7:12] 596 tn Grk “And there was.”
[7:12] 597 tn Or “complaining.”
[7:12] 598 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
[7:13] 600 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.
[7:14] 601 tn Grk “to the temple.”
[7:14] 602 tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.
[7:15] 603 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.
[7:15] 604 tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.
[7:15] 605 tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).
[7:15] sn He has never had formal instruction. Ironically when the Jewish leaders came face to face with the Word become flesh – the preexistent Logos, creator of the universe and divine Wisdom personified – they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.
[7:16] 606 tn Grk “So Jesus answered and said to them.”
[7:16] 607 tn The phrase “the one who sent me” refers to God.
[7:17] 609 tn Grk “or whether I speak from myself.”
[7:18] 610 tn Grk “who speaks from himself.”
[7:18] 612 tn Or “praise”; Grk “glory.”
[7:18] 614 tn Or “praise”; Grk “glory.”
[7:18] 615 tn Or “is truthful”; Grk “is true.”
[7:19] 616 tn Or “accomplishes”; Grk “does.”
[7:20] 618 tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).
[7:20] 619 tn Grk “You have a demon!”
[7:20] 620 tn Grk “Who is seeking to kill you?”
[7:20] sn Who is trying to kill you? Many of the crowd (if they had come in from surrounding regions for the feast) probably were ignorant of any plot. The plot was on the part of the Jewish leaders. Note how carefully John distinguishes between the leadership and the general populace in their respective responses to Jesus.
[7:21] 621 tn Grk “Jesus answered and said to them.”
[7:21] 622 tn Grk “I did one deed.”
[7:21] 623 sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)
[7:22] 624 tn Grk “gave you circumcision.”
[7:22] 625 tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.
[7:23] 626 tn Grk “a man.” See the note on “male child” in the previous verse.
[7:23] 627 tn Grk “receives circumcision.”
[7:23] 628 sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca.
[7:23] 629 tn Or “made an entire man well.”
[7:24] 630 tn Or “based on sight.”
[7:24] 631 tn Or “honest”; Grk “righteous.”
[7:25] 632 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[7:25] 633 tn Grk “Is it not this one.”
[7:26] 635 tn Or “speaking openly.”
[7:26] 636 sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.
[7:26] 638 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:26] sn See the note on Christ in 1:20.
[7:27] 640 sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.
[7:27] 641 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:27] sn See the note on Christ in 1:20.
[7:27] 642 sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.
[7:28] 643 tn Grk “the temple.”
[7:28] 644 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
[7:28] 645 sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.
[7:28] 646 tn Grk “And I have not come from myself.”
[7:28] 647 tn The phrase “the one who sent me” refers to God.
[7:28] 648 tn Grk “the one who sent me is true, whom you do not know.”
[7:29] 649 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
[7:29] 650 tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.
[7:29] 651 tn Grk “and that one.”
[7:30] 652 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:30] sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.
[7:31] 654 tn Or “The common people” (as opposed to the religious authorities).
[7:31] 655 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:31] sn See the note on Christ in 1:20.
[7:31] 656 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).
[7:32] 657 sn See the note on Pharisees in 1:24.
[7:32] 658 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
[7:32] 659 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:32] 660 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).
[7:32] 661 tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.
[7:33] 662 tn Grk “Yet a little I am with you.”
[7:33] 663 tn The word “then” is not in the Greek text, but is implied.
[7:35] 665 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).
[7:35] 667 tn Grk “will not find him.”
[7:35] 668 sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.
[7:35] 669 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).
[7:35] sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.
[7:36] 670 tn Grk “What is this word that he said.”
[7:37] 672 sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.
[7:37] 673 tn Grk “Jesus stood up and cried out, saying.”
[7:38] 674 tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The
[7:38] 675 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
[7:38] 676 sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.
[7:39] 677 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT
[7:39] 678 sn This is a parenthetical note by the author.
[7:40] 679 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:40] 681 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
[7:41] 682 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
[7:41] sn See the note on Christ in 1:20.
[7:41] 683 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
[7:41] 684 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).
[7:42] 685 tn Grk “is from the seed” (an idiom for human descent).
[7:42] 686 sn An allusion to Ps 89:4.
[7:42] 687 sn An allusion to Mic 5:2.
[7:42] map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.
[7:42] 688 tn Grk “the village where David was.”
[7:43] 689 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
[7:43] 690 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:44] 691 sn Compare John 7:30 regarding the attempt to seize Jesus.
[7:45] 692 tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).
[7:45] 694 sn See the note on Pharisees in 1:24.
[7:45] 695 tn Grk “Why did you not bring him?” The words “back with you” are implied.
[7:47] 696 tn Grk “answered them.”
[7:47] 697 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).
[7:48] 698 sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).
[7:48] 699 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).
[7:49] 700 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
[7:50] 701 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[7:50] 702 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
[7:50] 703 tn Grk “said to them.”
[7:51] 706 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).
[7:52] 707 tn Grk “They answered and said to him.”
[7:52] 708 tn Questions prefaced with μή (mh) 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?”).
[7:52] 709 tc At least one early and important ms (Ì66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.
[7:52] tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì66 which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).
[7:53] 710 tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best
[7:53] sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.
