Yohanes 19:1-42
Konteks19:1 Then Pilate took Jesus and had him flogged severely. 1 19:2 The soldiers 2 braided 3 a crown of thorns 4 and put it on his head, and they clothed him in a purple robe. 5 19:3 They 6 came up to him again and again 7 and said, “Hail, king of the Jews!” 8 And they struck him repeatedly 9 in the face.
19:4 Again Pilate went out and said to the Jewish leaders, 10 “Look, I am bringing him out to you, so that you may know that I find no reason for an accusation 11 against him.” 19:5 So Jesus came outside, wearing the crown of thorns and the purple robe. 12 Pilate 13 said to them, “Look, here is the man!” 14 19:6 When the chief priests and their officers saw him, they shouted out, “Crucify 15 him! Crucify him!” 16 Pilate said, 17 “You take him and crucify him! 18 Certainly 19 I find no reason for an accusation 20 against him!” 19:7 The Jewish leaders 21 replied, 22 “We have a law, 23 and according to our law he ought to die, because he claimed to be the Son of God!” 24
19:8 When Pilate heard what they said, 25 he was more afraid than ever, 26 19:9 and he went back into the governor’s residence 27 and said to Jesus, “Where do you come from?” But Jesus gave him no answer. 19:10 So Pilate said, 28 “Do you refuse to speak to me? Don’t you know I have the authority 29 to release you, and to crucify you?” 30 19:11 Jesus replied, “You would have no authority 31 over me at all, unless it was given to you from above. Therefore the one who handed me over to you 32 is guilty of greater sin.” 33
19:12 From this point on, Pilate tried 34 to release him. But the Jewish leaders 35 shouted out, 36 “If you release this man, 37 you are no friend of Caesar! 38 Everyone who claims to be a king 39 opposes Caesar!” 19:13 When Pilate heard these words he brought Jesus outside and sat down on the judgment seat 40 in the place called “The Stone Pavement” 41 (Gabbatha in 42 Aramaic). 43 19:14 (Now it was the day of preparation 44 for the Passover, about noon. 45 ) 46 Pilate 47 said to the Jewish leaders, 48 “Look, here is your king!”
19:15 Then they 49 shouted out, “Away with him! Away with him! 50 Crucify 51 him!” Pilate asked, 52 “Shall I crucify your king?” The high priests replied, “We have no king except Caesar!” 19:16 Then Pilate 53 handed him over 54 to them to be crucified.
So they took Jesus, 19:17 and carrying his own cross 55 he went out to the place called “The Place of the Skull” 56 (called in Aramaic 57 Golgotha). 58 19:18 There they 59 crucified 60 him along with two others, 61 one on each side, with Jesus in the middle. 19:19 Pilate also had a notice 62 written and fastened to the cross, 63 which read: 64 “Jesus the Nazarene, the king of the Jews.” 19:20 Thus many of the Jewish residents of Jerusalem 65 read this notice, 66 because the place where Jesus was crucified was near the city, and the notice was written in Aramaic, 67 Latin, and Greek. 19:21 Then the chief priests of the Jews 68 said to Pilate, “Do not write, ‘The king of the Jews,’ but rather, ‘This man said, I am king of the Jews.’” 19:22 Pilate answered, “What I have written, I have written.”
19:23 Now when the soldiers crucified 69 Jesus, they took his clothes and made four shares, one for each soldier, 70 and the tunic 71 remained. (Now the tunic 72 was seamless, woven from top to bottom as a single piece.) 73 19:24 So the soldiers said to one another, “Let’s not tear it, but throw dice 74 to see who will get it.” 75 This took place 76 to fulfill the scripture that says, “They divided my garments among them, and for my clothing they threw dice.” 77 So the soldiers did these things.
19:25 Now standing beside Jesus’ cross were his mother, his mother’s sister, Mary the wife of Clopas, and Mary Magdalene. 78 19:26 So when Jesus saw his mother and the disciple whom he loved standing there, he said to his mother, “Woman, 79 look, here is your son!” 19:27 He then said to his disciple, “Look, here is your mother!” From that very time 80 the disciple took her into his own home.
19:28 After this Jesus, realizing that by this time 81 everything was completed, 82 said (in order to fulfill the scripture), 83 “I am thirsty!” 84 19:29 A jar full of sour wine 85 was there, so they put a sponge soaked in sour wine on a branch of hyssop 86 and lifted it 87 to his mouth. 19:30 When 88 he had received the sour wine, Jesus said, “It is completed!” 89 Then he bowed his head and gave up his spirit. 90
19:31 Then, because it was the day of preparation, so that the bodies should not stay on the crosses on the Sabbath 91 (for that Sabbath was an especially important one), 92 the Jewish leaders 93 asked Pilate to have the victims’ legs 94 broken 95 and the bodies taken down. 96 19:32 So the soldiers came and broke the legs of the two men who had been crucified 97 with Jesus, 98 first the one and then the other. 99 19:33 But when they came to Jesus and saw that he was already dead, they did not break his legs. 19:34 But one of the soldiers pierced 100 his side with a spear, and blood and water 101 flowed out immediately. 19:35 And the person who saw it 102 has testified (and his testimony is true, and he 103 knows that he is telling the truth), 104 so that you also may believe. 19:36 For these things happened so that the scripture would be fulfilled, “Not a bone of his will be broken.” 105 19:37 And again another scripture says, “They will look on the one whom they have pierced.” 106
19:38 After this, Joseph of Arimathea, a disciple of Jesus (but secretly, because he feared the Jewish leaders 107 ), 108 asked Pilate if he could remove the body of Jesus. Pilate 109 gave him permission, so he went and took the body away. 110 19:39 Nicodemus, the man who had previously come to Jesus 111 at night, 112 accompanied Joseph, 113 carrying a mixture of myrrh and aloes 114 weighing about seventy-five pounds. 115 19:40 Then they took Jesus’ body and wrapped it, with the aromatic spices, 116 in strips of linen cloth 117 according to Jewish burial customs. 118 19:41 Now at the place where Jesus 119 was crucified 120 there was a garden, 121 and in the garden 122 was a new tomb where no one had yet been buried. 123 19:42 And so, because it was the Jewish day of preparation 124 and the tomb was nearby, 125 they placed Jesus’ body there.
Yohanes 2:1--5:47
Konteks2:1 Now on the third day there was a wedding at Cana 126 in Galilee. 127 Jesus’ mother 128 was there, 2:2 and Jesus and his disciples were also invited to the wedding. 129 2:3 When the wine ran out, Jesus’ mother said to him, “They have no wine left.” 130 2:4 Jesus replied, 131 “Woman, 132 why are you saying this to me? 133 My time 134 has not yet come.” 2:5 His mother told the servants, “Whatever he tells you, do it.” 135
2:6 Now there were six stone water jars there for Jewish ceremonial washing, 136 each holding twenty or thirty gallons. 137 2:7 Jesus told the servants, 138 “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,” 139 and they did. 2:9 When 140 the head steward tasted the water that had been turned to wine, not knowing where it came from 141 (though the servants who had drawn the water knew), he 142 called the bridegroom 2:10 and said to him, “Everyone 143 serves the good wine first, and then the cheaper 144 wine when the guests 145 are drunk. You have kept the good wine until now!” 2:11 Jesus did this as the first of his miraculous signs, 146 in Cana 147 of Galilee. In this way he revealed 148 his glory, and his disciples believed in him. 149
2:12 After this he went down to Capernaum 150 with his mother and brothers 151 and his disciples, and they stayed there a few days. 2:13 Now the Jewish feast of Passover 152 was near, so Jesus went up to Jerusalem. 153
2:14 154 He found in the temple courts 155 those who were selling oxen and sheep and doves, and the money changers sitting at tables. 156 2:15 So he made a whip of cords 157 and drove them all out of the temple courts, 158 with the sheep and the oxen. He scattered the coins of the money changers 159 and overturned their tables. 2:16 To those who sold the doves he said, “Take these things away from here! Do not make 160 my Father’s house a marketplace!” 161 2:17 His disciples remembered that it was written, “Zeal 162 for your house will devour me.” 163
2:18 So then the Jewish leaders 164 responded, 165 “What sign can you show us, since you are doing these things?” 166 2:19 Jesus replied, 167 “Destroy 168 this temple and in three days I will raise it up again.” 2:20 Then the Jewish leaders 169 said to him, “This temple has been under construction 170 for forty-six years, 171 and are you going to raise it up in three days?” 2:21 But Jesus 172 was speaking about the temple of his body. 173 2:22 So after he was raised from the dead, his disciples remembered that he had said this, and they believed the scripture 174 and the saying 175 that Jesus had spoken.
2:23 Now while Jesus 176 was in Jerusalem 177 at the feast of the Passover, many people believed in his name because they saw the miraculous signs he was doing. 178 2:24 But Jesus would not entrust himself to them, because he knew all people. 179 2:25 He did not need anyone to testify about man, 180 for he knew what was in man. 181
3:1 Now a certain man, a Pharisee 182 named Nicodemus, who was a member of the Jewish ruling council, 183 3:2 came to Jesus 184 at night 185 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 186 that you do unless God is with him.” 3:3 Jesus replied, 187 “I tell you the solemn truth, 188 unless a person is born from above, 189 he cannot see the kingdom of God.” 190 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?” 191
3:5 Jesus answered, “I tell you the solemn truth, 192 unless a person is born of water and spirit, 193 he cannot enter the kingdom of God. 3:6 What is born of the flesh is flesh, 194 and what is born of the Spirit is spirit. 3:7 Do not be amazed that I said to you, ‘You must all 195 be born from above.’ 196 3:8 The wind 197 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.” 198
3:9 Nicodemus replied, 199 “How can these things be?” 200 3:10 Jesus answered, 201 “Are you the teacher of Israel and yet you don’t understand these things? 202 3:11 I tell you the solemn truth, 203 we speak about what we know and testify about what we have seen, but 204 you people 205 do not accept our testimony. 206 3:12 If I have told you people 207 about earthly things and you don’t believe, how will you believe if I tell you about heavenly things? 208 3:13 No one 209 has ascended 210 into heaven except the one who descended from heaven – the Son of Man. 211 3:14 Just as 212 Moses lifted up the serpent 213 in the wilderness, 214 so must the Son of Man be lifted up, 215 3:15 so that everyone who believes in him may have eternal life.” 216
3:16 For this is the way 217 God loved the world: He gave his one and only 218 Son, so that everyone who believes in him will not perish 219 but have eternal life. 220 3:17 For God did not send his Son into the world to condemn the world, 221 but that the world should be saved through him. 3:18 The one who believes in him is not condemned. 222 The one who does not believe has been condemned 223 already, because he has not believed in the name of the one and only 224 Son of God. 3:19 Now this is the basis for judging: 225 that the light has come into the world and people 226 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. 227
3:22 After this, 228 Jesus and his disciples came into Judean territory, and there he spent time with them and was baptizing. 3:23 John 229 was also baptizing at Aenon near Salim, 230 because water was plentiful there, and people were coming 231 to him 232 and being baptized. 3:24 (For John had not yet been thrown into prison.) 233
3:25 Now a dispute came about between some of John’s disciples and a certain Jew 234 concerning ceremonial washing. 235 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, 236 about whom you testified – see, he is baptizing, and everyone is flocking to him!”
3:27 John replied, 237 “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,’ 238 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 239 when he hears the bridegroom’s voice. This then is my joy, and it is complete. 240 3:30 He must become more important while I become less important.” 241
3:31 The one who comes from above is superior to all. 242 The one who is from the earth belongs to the earth and speaks about earthly things. 243 The one who comes from heaven 244 is superior to all. 245 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. 246 3:34 For the one whom God has sent 247 speaks the words of God, for he does not give the Spirit sparingly. 248 3:35 The Father loves the Son and has placed all things under his authority. 249 3:36 The one who believes in the Son has eternal life. The one who rejects 250 the Son will not see life, but God’s wrath 251 remains 252 on him.
4:1 Now when Jesus 253 knew that the Pharisees 254 had heard that he 255 was winning 256 and baptizing more disciples than John 4:2 (although Jesus himself was not baptizing, but his disciples were), 257 4:3 he left Judea and set out once more for Galilee. 258
4:4 But he had 259 to pass through Samaria. 260 4:5 Now he came to a Samaritan town 261 called Sychar, 262 near the plot of land that Jacob had given to his son Joseph. 263 4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside 264 the well. It was about noon. 265
4:7 A Samaritan woman 266 came to draw water. Jesus said to her, “Give me some water 267 to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. 268 ) 269 4:9 So the Samaritan woman said to him, “How can you – a Jew 270 – ask me, a Samaritan woman, for water 271 to drink?” (For Jews use nothing in common 272 with Samaritans.) 273
4:10 Jesus answered 274 her, “If you had known 275 the gift of God and who it is who said to you, ‘Give me some water 276 to drink,’ you would have asked him, and he would have given you living water.” 277 4:11 “Sir,” 278 the woman 279 said to him, “you have no bucket and the well 280 is deep; where then do you get this 281 living water? 282 4:12 Surely you’re not greater than our ancestor 283 Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 284
4:13 Jesus replied, 285 “Everyone who drinks some of this water will be thirsty 286 again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 287 but the water that I will give him will become in him a fountain 288 of water springing up 289 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 290 water.” 291 4:16 He 292 said to her, “Go call your husband and come back here.” 293 4:17 The woman replied, 294 “I have no husband.” Jesus said to her, “Right you are when you said, 295 ‘I have no husband,’ 296 4:18 for you have had five husbands, and the man you are living with 297 now is not your husband. This you said truthfully!”
4:19 The woman said to him, “Sir, I see 298 that you are a prophet. 4:20 Our fathers worshiped on this mountain, 299 and you people 300 say that the place where people must worship is in Jerusalem.” 301 4:21 Jesus said to her, “Believe me, woman, 302 a time 303 is coming when you will worship 304 the Father neither on this mountain nor in Jerusalem. 4:22 You people 305 worship what you do not know. We worship what we know, because salvation is from the Jews. 306 4:23 But a time 307 is coming – and now is here 308 – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 309 such people to be 310 his worshipers. 311 4:24 God is spirit, 312 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); 313 “whenever he 314 comes, he will tell 315 us everything.” 316 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. 317 They were shocked 318 because he was speaking 319 with a woman. However, no one said, “What do you want?” 320 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, 321 4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 322 can he?” 323 4:30 So 324 they left the town and began coming 325 to him.
4:31 Meanwhile the disciples were urging him, 326 “Rabbi, eat something.” 327 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 328 to one another, “No one brought him anything 329 to eat, did they?” 330 4:34 Jesus said to them, “My food is to do the will of the one who sent me 331 and to complete 332 his work. 333 4:35 Don’t you say, 334 ‘There are four more months and then comes the harvest?’ I tell you, look up 335 and see that the fields are already white 336 for harvest! 4:36 The one who reaps receives pay 337 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, 338 ‘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, 339 “He told me everything I ever did.” 4:40 So when the Samaritans came to him, they began asking 340 him to stay with them. 341 He stayed there two days, 4:41 and because of his word many more 342 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 343 really is the Savior of the world.” 344
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.) 345 4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem 346 at the feast 347 (for they themselves had gone to the feast). 348
4:46 Now he came again to Cana 349 in Galilee where he had made the water wine. 350 In 351 Capernaum 352 there was a certain royal official 353 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 354 to come down and heal his son, who was about to die. 4:48 So Jesus said to him, “Unless you people 355 see signs and wonders you will never believe!” 356 4:49 “Sir,” the official said to him, “come down before my child dies.” 4:50 Jesus told him, “Go home; 357 your son will live.” The man believed the word that Jesus spoke to him, and set off for home. 358
4:51 While he was on his way down, 359 his slaves 360 met him and told him that his son was going to live. 4:52 So he asked them the time 361 when his condition began to improve, 362 and 363 they told him, “Yesterday at one o’clock in the afternoon 364 the fever left him.” 4:53 Then the father realized that it was the very time 365 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 366 when he returned from Judea to Galilee.
5:1 After this 367 there was a Jewish feast, 368 and Jesus went up to Jerusalem. 369 5:2 Now there is 370 in Jerusalem by the Sheep Gate 371 a pool called Bethzatha 372 in Aramaic, 373 which has five covered walkways. 374 5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5:4 [[EMPTY]] 375 5:5 Now a man was there who had been disabled for thirty-eight years. 376 5:6 When Jesus saw him lying there and when he realized 377 that the man 378 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, 379 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, 380 someone else 381 goes down there 382 before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat 383 and walk.” 5:9 Immediately the man was healed, 384 and he picked up his mat 385 and started walking. (Now that day was a Sabbath.) 386
5:10 So the Jewish leaders 387 said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” 388 5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat 389 and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat 390 and walk’?” 391 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, 392 lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders 393 that Jesus was the one who had made him well.
5:16 Now because Jesus was doing these things 394 on the Sabbath, the Jewish leaders 395 began persecuting 396 him. 5:17 So he 397 told 398 them, “My Father is working until now, and I too am working.” 399 5:18 For this reason the Jewish leaders 400 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, 401 “I tell you the solemn truth, 402 the Son can do nothing on his own initiative, 403 but only what he sees the Father doing. For whatever the Father 404 does, the Son does likewise. 405 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, 406 so also the Son gives life to whomever he wishes. 407 5:22 Furthermore, the Father does not judge 408 anyone, but has assigned 409 all judgment to the Son, 5:23 so that all people 410 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, 411 the one who hears 412 my message 413 and believes the one who sent me has eternal life and will not be condemned, 414 but has crossed over from death to life. 5:25 I tell you the solemn truth, 415 a time 416 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 417 authority to execute judgment, 418 because he is the Son of Man.
5:28 “Do not be amazed at this, because a time 419 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. 420 5:30 I can do nothing on my own initiative. 421 Just as I hear, I judge, and my judgment is just, 422 because I do not seek my own will, but the will of the one who sent me. 423
5:31 “If I testify about myself, my testimony is not true. 5:32 There is another 424 who testifies about me, and I know the testimony he testifies about me is true. 5:33 You have sent to John, 425 and he has testified to the truth. 5:34 (I do not accept 426 human testimony, but I say this so that you may be saved.) 5:35 He was a lamp that was burning and shining, 427 and you wanted to rejoice greatly for a short time 428 in his light.
5:36 “But I have a testimony greater than that from John. For the deeds 429 that the Father has assigned me to complete – the deeds 430 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 431 have never heard his voice nor seen his form at any time, 432 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 433 because you think in them you possess eternal life, 434 and it is these same scriptures 435 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 436 praise 437 from people, 438 5:42 but I know you, that you do not have the love of God 439 within you. 5:43 I have come in my Father’s name, and you do not accept 440 me. If someone else comes in his own name, you will accept 441 him. 5:44 How can you believe, if you accept praise 442 from one another and don’t seek the praise 443 that comes from the only God? 444
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. 445 5:46 If 446 you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses 447 wrote, how will you believe my words?”
[19:1] 1 tn Or “had him flogged,” or (traditional), “scourged him.” The verb should be read as causative. Pilate ordered Jesus to be flogged. A Roman governor would not carry out such a sentence in person. BDAG 620 s.v. μαστιγόω 1. states, “If J refers to the ‘verberatio’ given those condemned to death (TMommsen, Röm. Strafrecht 1899, 938f; Jos., Bell. 2, 308; 5, 449), it is odd that Pilate subsequently claims no cause for action (vs. 6); but if the latter statement refers only to the penalty of crucifixion, μ. vs. 1 may be equivalent to παιδεύω (q.v. 2bγ) in Lk 23:16, 22 (for μ. of a non-capital offense PFlor I, 61, 61 [85ad]=Mitt-Wilck. II/2, 80 II, 61).”
[19:1] sn This severe flogging was not administered by Pilate himself but his officers, who took Jesus at Pilate’s order and scourged him. The author’s choice of wording here may constitute an allusion to Isa 50:6, “I gave my back to those who scourge me.” Three forms of corporal punishment were employed by the Romans, in increasing degree of severity: (1) fustigatio (beating), (2) flagellatio (flogging), and (3) verberatio (severe flogging, scourging). The first could be on occasion a punishment in itself, but the more severe forms were part of the capital sentence as a prelude to crucifixion. The most severe, verberatio, is what is indicated here by the Greek verb translated flogged severely (μαστιγόω, mastigow). People died on occasion while being flogged this way; frequently it was severe enough to rip a person’s body open or cut muscle and sinew to the bone. It was carried out with a whip that had fragments of bone or pieces of metal bound into the tips.
[19:2] 2 tn Grk “And the soldiers.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:2] 4 sn The crown of thorns was a crown plaited of some thorny material, intended as a mockery of Jesus’ “kingship.” Traditionally it has been regarded as an additional instrument of torture, but it seems more probable the purpose of the thorns was not necessarily to inflict more physical suffering but to imitate the spikes of the “radiant corona,” a type of crown portrayed on ruler’s heads on many coins of the period; the spikes on this type of crown represented rays of light pointing outward (the best contemporary illustration is the crown on the head of the Statue of Liberty in New York harbor).
[19:2] 5 sn The purple color of the robe indicated royal status. This was further mockery of Jesus, along with the crown of thorns.
[19:3] 6 tn Grk “And they.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:3] 7 tn The words “again and again” are implied by the (iterative) imperfect verb ἤρχοντο (hrconto).
[19:3] 8 tn Or “Long live the King of the Jews!”
[19:3] sn The greeting used by the soldiers, “Hail, King of the Jews!”, is a mockery based on the standard salutation for the Roman emperor, “Ave, Caesar!” (“Hail to Caesar!”).
[19:3] 9 tn The word “repeatedly” is implied by the (iterative) imperfect verb ἐδιδοσαν (edidosan).
[19:4] 10 tn Grk “to them.” The words “the Jewish leaders” are supplied from John 18:38 for clarity.
[19:4] 11 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:5] 12 sn See the note on the purple robe in 19:2.
[19:5] 13 tn Grk “He”; the referent (Pilate) has been specified in the translation for clarity.
[19:5] 14 sn Look, here is the man! Pilate may have meant no more than something like “Here is the accused!” or in a contemptuous way, “Here is your king!” Others have taken Pilate’s statement as intended to evoke pity from Jesus’ accusers: “Look at this poor fellow!” (Jesus would certainly not have looked very impressive after the scourging). For the author, however, Pilate’s words constituted an unconscious allusion to Zech 6:12, “Look, here is the man whose name is the Branch.” In this case Pilate (unknowingly and ironically) presented Jesus to the nation under a messianic title.
[19:6] 15 sn Crucifixion was the cruelest form of punishment practiced by the Romans. Roman citizens could not normally undergo it. It was reserved for the worst crimes, like treason and evasion of due process in a capital case. The Roman statesman and orator Cicero (106-43
[19:6] 16 tn The word “him” is not in the Greek text. Direct objects were often omitted in Greek when clear from context.
[19:6] 17 tn Grk “said to them.” The words “to them” are not translated because they are unnecessary in contemporary English style.
[19:6] 18 sn How are Pilate’s words “You take him and crucify him” to be understood? Was he offering a serious alternative to the priests who wanted Jesus crucified? Was he offering them an exception to the statement in 18:31 that the Jewish authorities did not have the power to carry out a death penalty? Although a few scholars have suggested that the situation was at this point so far out of Pilate’s control that he really was telling the high priests they could go ahead and crucify a man he had found to be innocent, this seems unlikely. It is far more likely that Pilate’s statement should be understood as one of frustration and perhaps sarcasm. This seems to be supported by the context, for the Jewish authorities make no attempt at this point to seize Jesus and crucify him. Rather they continue to pester Pilate to order the crucifixion.
[19:6] 19 tn On this use of γάρ (gar) used in exclamations and strong affirmations, see BDAG 190 s.v. γάρ 3.
[19:6] 20 tn Or “find no basis for an accusation”; Grk “find no cause.”
[19:7] 21 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6).
[19:7] 22 tn Grk “answered him.”
[19:7] 23 sn This law is not the entire Pentateuch, but Lev 24:16.
[19:7] 24 tn Grk “because he made himself out to be the Son of God.”
[19:8] 25 tn Grk “heard this word.”
[19:8] 26 tn Grk “became more afraid.”
[19:9] 27 tn Grk “into the praetorium.”
[19:10] 28 tn Grk “said to him.” The words “to him” are not translated because they are unnecessary in contemporary English style.
[19:10] 30 tn Grk “know that I have the authority to release you and the authority to crucify you.” Repetition of “the authority” is unnecessarily redundant English style.
[19:10] sn See the note on Crucify in 19:6.
[19:11] 32 tn Or “who delivered me over to you.”
[19:11] sn The one who handed me over to you appears to be a reference to Judas at first; yet Judas did not deliver Jesus up to Pilate, but to the Jewish authorities. The singular may be a reference to Caiaphas, who as high priest was representative of all the Jewish authorities, or it may be a generic singular referring to all the Jewish authorities directly. In either case the end result is more or less the same.
[19:11] 33 tn Grk “has the greater sin” (an idiom).
[19:11] sn Because Pilate had no authority over Jesus except what had been given to him from God, the one who handed Jesus over to Pilate was guilty of greater sin. This does not absolve Pilate of guilt; it simply means his guilt was less than those who handed Jesus over to him, because he was not acting against Jesus out of deliberate hatred or calculated malice, like the Jewish religious authorities. These were thereby guilty of greater sin.
[19:12] 35 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:12] 36 tn Grk “shouted out, saying.”
[19:12] 38 sn Is the author using the phrase Friend of Caesar in a technical sense, as a title bestowed on people for loyal service to the Emperor, or in a more general sense merely describing a person as loyal to the Emperor? L. Morris (John [NICNT], 798) thinks it is “unlikely” that the title is used in the technical sense, and J. H. Bernard (St. John [ICC], 2:621) argues that the technical sense of the phrase as an official title was not used before the time of Vespasian (
[19:12] 39 tn Grk “who makes himself out to be a king.”
[19:13] 40 tn Or “the judge’s seat.”
[19:13] sn The judgment seat (βῆμα, bhma) was a raised platform mounted by steps and usually furnished with a seat. It was used by officials in addressing an assembly or making official pronouncements, often of a judicial nature.
[19:13] 41 sn The precise location of the place called ‘The Stone Pavement’ is still uncertain, although a paved court on the lower level of the Fortress Antonia has been suggested. It is not certain whether it was laid prior to
[19:13] 42 tn Grk “in Hebrew.”
[19:13] sn The author does not say that Gabbatha is the Aramaic (or Hebrew) translation for the Greek term Λιθόστρωτον (Liqostrwton). He simply points out that in Aramaic (or Hebrew) the place had another name. A number of meanings have been suggested, but the most likely appears to mean “elevated place.” It is possible that this was a term used by the common people for the judgment seat itself, which always stood on a raised platform.
[19:13] 43 sn This is a parenthetical note by the author.
[19:14] 44 sn The term day of preparation (παρασκευή, paraskeuh) appears in all the gospels as a description of the day on which Jesus died. It could refer to any Friday as the day of preparation for the Sabbath (Saturday), and this is the way the synoptic gospels use the term (Matt 27:62, Mark 15:42, and Luke 23:54). John, however, specifies in addition that this was not only the day of preparation of the Sabbath, but also the day of preparation of the Passover, so that the Sabbath on the following day was the Passover (cf. 19:31).
[19:14] 45 tn Grk “about the sixth hour.”
[19:14] sn For John, the time was especially important. When the note concerning the hour, about noon, is connected with the day, the day of preparation for the Passover, it becomes apparent that Jesus was going to die on the cross at the very time that the Passover lambs were being slain in the temple courts. Exod 12:6 required that the Passover lamb be kept alive until the 14th Nisan, the eve of the Passover, and then slaughtered by the head of the household at twilight (Grk “between the two evenings”). By this time the slaughtering was no longer done by the heads of households, but by the priests in the temple courts. But so many lambs were needed for the tens of thousands of pilgrims who came to Jerusalem to celebrate the feast (some estimates run in excess of 100,000 pilgrims) that the slaughter could not be completed during the evening, and so the rabbis redefined “between the two evenings” as beginning at noon, when the sun began to decline toward the horizon. Thus the priests had the entire afternoon of 14th Nisan in which to complete the slaughter of the Passover lambs. According to the Fourth Gospel, this is the time Jesus was dying on the cross.
[19:14] 46 sn This is a parenthetical note by the author.
[19:14] 47 tn Grk “And he”; the referent (Pilate) has been specified in the translation for clarity, and the conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:14] 48 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially members of the Sanhedrin, and their servants (mentioned specifically as “the chief priests and their servants” in John 19:6). See the note on the phrase “Jewish leaders” in v. 7.
[19:15] 49 tn Grk “Then these.”
[19:15] 50 tn The words “with him” (twice) are not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
[19:15] 51 sn See the note on Crucify in 19:6.
[19:15] 52 tn Grk “Pilate said to them.” The words “to them” are not translated because it is clear in English who Pilate is addressing.
[19:16] 53 tn Grk “Then he”; the referent (Pilate) has been specified in the translation for clarity.
[19:16] 54 tn Or “delivered him over.”
[19:17] 55 tn Or “carrying the cross by himself.”
[19:17] sn As was customary practice in a Roman crucifixion, the prisoner was made to carry his own cross. In all probability this was only the crossbeam, called in Latin the patibulum, since the upright beam usually remained in the ground at the place of execution. According to Matt 27:32 and Mark 15:21, the soldiers forced Simon to take the cross; Luke 23:26 states that the cross was placed on Simon so that it might be carried behind Jesus. A reasonable explanation of all this is that Jesus started out carrying the cross until he was no longer able to do so, at which point Simon was forced to take over.
[19:17] 56 sn Jesus was led out to the place called “The Place of the Skull” where he was to be crucified. It is clear from v. 20 that this was outside the city. The Latin word for the Greek κρανίον (kranion) is calvaria. Thus the English word “Calvary” is a transliteration of the Latin rather than a NT place name (cf. Luke 23:33 in the KJV).
[19:17] 57 tn Grk “in Hebrew.”
[19:17] 58 sn This is a parenthetical note by the author.
[19:18] 59 tn Grk “where they.” This is a continuation of the previous verse in Greek, but contemporary English style tends toward shorter sentences. A literal translation would result in a lengthy and awkward English sentence.
[19:18] 60 sn See the note on Crucify in 19:6.
[19:18] 61 tn Grk “and with him two others.”
[19:19] 62 tn Or “an inscription.”
[19:19] sn Mention of the inscription is an important detail, because the inscription would normally give the reason for the execution. It shows that Jesus was executed for claiming to be a king. It was also probably written with irony from the executioners’ point of view.
[19:19] 63 tn Grk “Pilate also wrote a notice and placed it on the cross.” The two verbs should be read as causatives, since it is highly unlikely that the Roman governor would perform either of these actions himself. He ordered them to be done.
[19:19] sn John says simply that the notice was fastened to the cross. Luke 23:38 says the inscription was placed “over him” (Jesus), and Matt 27:37 that it was placed over Jesus’ head. On the basis of Matthew’s statement Jesus’ cross is usually depicted as the crux immissa, the cross which has the crossbeam set below the top of the upright beam. The other commonly used type of cross was the crux commissa, which had the crossbeam atop the upright beam. But Matthew’s statement is not conclusive, since with the crux commissa the body would have sagged downward enough to allow the placard to be placed above Jesus’ head. The placard with Pilate’s inscription is mentioned in all the gospels, but for John it was certainly ironic. Jesus really was the King of the Jews, although he was a king rejected by his own people (cf. 1:11). Pilate’s own motivation for placing the title over Jesus is considerably more obscure. He may have meant this as a final mockery of Jesus himself, but Pilate’s earlier mockery of Jesus seemed to be motivated by a desire to gain pity from the Jewish authorities in order to have him released. More likely Pilate saw this as a subtle way of getting back at the Jewish authorities who had pressured him into the execution of one he considered to be an innocent man.
[19:19] 64 tn Grk “Now it was written.”
[19:20] 65 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem in general. See also the note on the phrase Jewish religious leaders” in v. 7.
[19:20] map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[19:20] 66 tn Or “this inscription.”
[19:20] 67 tn Grk “in Hebrew.”
[19:21] 68 tn Or “the Jewish chief priests.” Nowhere else in the Fourth Gospel are the two expressions οἱ ἀρχιερεῖς τῶν ᾿Ιουδαίων (Joi arcierei" twn Ioudaiwn) combined. Earlier in 19:15 the chief priests were simply referred to as οἱ ἀρχιερεῖς. It seems likely that this is another example of Johannine irony, to be seen in contrast to the inscription on the cross which read ὁ βασιλεὺς τῶν ᾿Ιουδαίων (Jo basileu" twn Ioudaiwn). For this reason the phrase has been translated “the chief priests of the Jews” (which preserves in the translation the connection with “King of the Jews”) rather than “the Jewish chief priests.”
[19:23] 69 sn See the note on Crucify in 19:6.
[19:23] 70 sn Four shares, one for each soldier. The Gospel of John is the only one to specify the number of soldiers involved in the crucifixion. This was a quaternion, a squad of four soldiers. It was accepted Roman practice for the soldiers who performed a crucifixion to divide the possessions of the person executed among themselves.
[19:23] 71 tn Or “shirt” (a long garment worn under the cloak next to the skin). The name for this garment (χιτών, citwn) presents some difficulty in translation. Most modern readers would not understand what a ‘tunic’ was any more than they would be familiar with a ‘chiton.’ On the other hand, attempts to find a modern equivalent are also a problem: “Shirt” conveys the idea of a much shorter garment that covers only the upper body, and “undergarment” (given the styles of modern underwear) is more misleading still. “Tunic” was therefore employed, but with a note to explain its nature.
[19:23] 72 tn Or “shirt” (a long garment worn under the cloak next to the skin). See the note on the same word earlier in this verse.
[19:23] 73 sn This is a parenthetical note by the author.
[19:24] 74 tn Grk “but choose by lot” (probably by using marked pebbles or broken pieces of pottery). A modern equivalent, “throw dice,” was chosen here because of its association with gambling.
[19:24] 75 tn Grk “to see whose it will be.”
[19:24] 76 tn The words “This took place” are not in the Greek text but are implied.
[19:24] 77 tn Grk “cast lots.” See the note on “throw dice” earlier in the verse.
[19:24] sn A quotation from Ps 22:18.
[19:25] 78 sn Several women are mentioned, but it is not easy to determine how many. It is not clear whether his mother’s sister and Mary the wife of Clopas are to be understood as the same individual (in which case only three women are mentioned: Jesus’ mother, her sister Mary, and Mary Magdalene) or as two different individuals (in which case four women are mentioned: Jesus’ mother, her sister, Mary Clopas’ wife, and Mary Magdalene). It is impossible to be certain, but when John’s account is compared to the synoptics it is easier to reconcile the accounts if four women were present than if there were only three. It also seems that if there were four women present, this would have been seen by the author to be in juxtaposition to the four soldiers present who performed the crucifixion, and this may explain the transition from the one incident in 23-24 to the other in 25-27. Finally, if only three were present, this would mean that both Jesus’ mother and her sister were named Mary, and this is highly improbable in a Jewish family of that time. If there were four women present, the name of the second, the sister of Jesus’ mother, is not mentioned. It is entirely possible that the sister of Jesus’ mother mentioned here is to be identified with the woman named Salome mentioned in Mark 15:40 and also with the woman identified as “the mother of the sons of Zebedee” mentioned in Matt 27:56. If so, and if John the Apostle is to be identified as the beloved disciple, then the reason for the omission of the second woman’s name becomes clear; she would have been John’s own mother, and he consistently omitted direct reference to himself or his brother James or any other members of his family in the Fourth Gospel.
[19:26] 79 sn The term Woman is Jesus’ normal, polite way of addressing women (Matt 15:28, Luke 13:12; John 4:21; 8:10; 19:26; 20:15; see BDAG 208-9 s.v. γυνή 1). But it is unusual for a son to address his mother with this term. The custom in both Hebrew (or Aramaic) and Greek would be for a son to use a qualifying adjective or title. Is there significance in Jesus’ use here? Jesus probably used the term here to help establish Mary and the beloved disciple in a new “mother-son” relationship. Someone would soon need to provide for Mary since Jesus, her oldest son, would no longer be alive. By using this term Jesus distanced himself from Mary so the beloved disciple could take his place as her earthly son (cf. John 2:4). See D. A. Carson, John, 617-18, for discussion about symbolic interpretations of this relationship between Mary and the beloved disciple.
[19:27] 80 tn Grk “from that very hour.”
[19:28] 81 tn Or “that already.”
[19:28] 82 tn Or “finished,” “accomplished”; Grk “fulfilled.”
[19:28] 83 sn A reference to Ps 69:21 or Ps 22:15.
[19:28] 84 sn In order to fulfill (τελειωθῇ [teleiwqh], a wordplay on the previous statement that everything was completed [τετέλεσται, tetelestai]) the scripture, he said, “I am thirsty.” The scripture referred to is probably Ps 69:21, “They also gave me gall for my food, and for my thirst they gave me vinegar to drink.” Also suggested, however, is Ps 22:15, “My tongue cleaves to the roof of my mouth, and you [God] lay me in the dust of death.” Ps 22:1 reads “My God, my God, why have you forsaken me?,” a statement Jesus makes from the cross in both Matt 27:46 and Mark 15:34. In light of the connection in the Fourth Gospel between thirst and the living water which Jesus offers, it is highly ironic that here Jesus himself, the source of that living water, expresses his thirst. And since 7:39 associates the living water with the Holy Spirit, Jesus’ statement here in 19:28 amounts to an admission that at this point he has been forsaken by God (cf. Ps 22:1, Matt 27:46, and Mark 15:34).
[19:29] 85 sn The cheap sour wine was called in Latin posca, and referred to a cheap vinegar wine diluted heavily with water. It was the drink of slaves and soldiers, and was probably there for the soldiers who had performed the crucifixion.
[19:29] 86 sn Hyssop was a small aromatic bush; exact identification of the plant is uncertain. The hyssop used to lift the wet sponge may have been a form of reed (κάλαμος, kalamo", “reed,” is used in Matt 27:48 and Mark 15:36); the biblical name can refer to several different species of plant (at least eighteen different plants have been suggested).
[19:29] 87 tn Or “and brought it.”
[19:30] 88 tn Grk “Then when.” Here οὖν (oun) has not been translated for stylistic reasons.
[19:30] 89 tn Or “It is accomplished,” “It is finished,” or “It is ended.” See tn on John 13:1.
[19:30] 90 tn Or “he bowed his head and died”; Grk “he bowed his head and gave over the spirit.”
[19:31] 91 sn The Jewish authorities, because this was the day of preparation for the Sabbath and the Passover (cf. 19:14), requested Pilate to order the legs of the three who had been crucified to be broken. This would hasten their deaths, so that the bodies could be removed before the beginning of the Sabbath at 6 p.m. This was based on the law of Deut 21:22-23 and Josh 8:29 that specified the bodies of executed criminals who had been hanged on a tree should not remain there overnight. According to Josephus this law was interpreted in the 1st century to cover the bodies of those who had been crucified (J. W. 4.5.2 [4.317]). Philo of Alexandria also mentions that on occasion, especially at festivals, the bodies were taken down and given to relatives to bury (Flaccus 10 [83]). The normal Roman practice would have been to leave the bodies on the crosses, to serve as a warning to other would-be offenders.
[19:31] 92 sn This is a parenthetical note by the author.
[19:31] 93 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See also the note on the phrase “Jewish leaders” in v. 7.
[19:31] 94 tn Grk “asked Pilate that the legs of them might be broken.” The referent of “them” (the three individuals who were crucified, collectively referred to as “the victims”) has been supplied in the translation for clarity.
[19:31] 95 sn To have the legs…broken. Breaking the legs of a crucified person was a way of speeding up his death, since the victim could no longer use his legs to push upward in order to be able to draw a breath. This breaking of the legs was called in Latin crurifragium, and was done with a heavy mallet.
[19:31] 96 tn Grk “asked Pilate that their legs might be broken and they might be taken down.” Here because of the numerous ambiguous third person references it is necessary to clarify that it was the crucified men whose legs were to be broken and whose corpses were to be removed from the crosses.
[19:32] 97 sn See the note on Crucify in 19:6.
[19:32] 98 tn Grk “with him”; the referent (Jesus) has been specified in the translation for clarity.
[19:32] 99 tn Grk “broke the legs of the first and of the other who had been crucified with him.”
[19:34] 100 sn If it was obvious to the soldiers that the victim was already dead it is difficult to see why one of them would try to inflict a wound. The Greek verb pierced (νύσσω, nussw) can indicate anything from a slight prod to a mortal wound. Probably one of the soldiers gave an exploratory stab to see if the body would jerk. If not, he was really dead. This thrust was hard enough to penetrate the side, since the author states that blood and water flowed out immediately.
[19:34] 101 sn How is the reference to the blood and water that flowed out from Jesus’ side to be understood? This is probably to be connected with the statements in 1 John 5:6-8. In both passages water, blood, and testimony are mentioned. The Spirit is also mentioned in 1 John 5:7 as the source of the testimony, while here the testimony comes from one of the disciples (19:35). The connection between the Spirit and the living water with Jesus’ statement of thirst just before he died in the preceding context has already been noted (see 19:28). For the author, the water which flowed out of Jesus’ side was a symbolic reference to the Holy Spirit who could now be given because Jesus was now glorified (cf. 7:39); Jesus had now departed and returned to that glory which he had with the Father before the creation of the world (cf. 17:5). The mention of blood recalls the motif of the Passover lamb as a sacrificial victim. Later references to sacrificial procedures in the Mishnah appear to support this: m. Pesahim 5:3 and 5:5 state that the blood of the sacrificial animal should not be allowed to congeal but should flow forth freely at the instant of death so that it could be used for sprinkling; m. Tamid 4:2 actually specifies that the priest is to pierce the heart of the sacrificial victim and cause the blood to come forth.
[19:35] 102 tn The word “it” is not in the Greek text but is implied. Direct objects were often omitted in Greek when clear from the context.
[19:35] 103 tn Grk “and that one.”
[19:35] 104 sn A parenthetical note by the author.
[19:36] 105 sn A quotation from Exod 12:46, Num 9:12, and Ps 34:20. A number of different OT passages lie behind this quotation: Exod 12:10 LXX, Exod 12:46, Num 9:12, or Ps 34:20. Of these, the first is the closest in form to the quotation here. The first three are all more likely candidates than the last, since the first three all deal with descriptions of the Passover lamb.
[19:37] 106 sn A quotation from Zech 12:10. Here a single phrase is quoted from Zech 12, but the entire context is associated with the events surrounding the crucifixion. The “Spirit of grace and of supplication” is poured out on the house of David and the inhabitants of Jerusalem in the first part of v. 10. A few verses later in 13:1 Yahweh (typically rendered as “Lord” in the OT) says “In that day a fountain will be opened for the house of David and for the inhabitants of Jerusalem, for sin and for impurity.” The blood which flowed from Jesus’ pierced side may well be what the author saw as the connection here, since as the shedding of the blood of the sacrificial victim it represents cleansing from sin. Although the Jewish authorities and Roman soldiers certainly “looked on the one whom they have pierced” as he hung on the cross, the author may also have in mind the parousia (second coming) here. The context in Zech 12-14 is certainly the second coming, so that these who crucified Jesus will look upon him in another sense when he returns in judgment.
[19:38] 107 tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders, especially the Pharisees (see John 12:42). See also the note on the phrase “Jewish leaders” in v. 7.
[19:38] 108 sn This is a parenthetical note by the author.
[19:38] 109 tn Grk “And Pilate.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.
[19:38] 110 tn Grk “took away his body.”
[19:39] 111 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[19:39] 112 sn See John 3:1-21.
[19:39] 113 tn Grk “came”; the words “accompanied Joseph” are not in the Greek text but are supplied for clarity.
[19:39] 114 sn Aloes refers to an aromatic resin from a plant similar to a lily, used for embalming a corpse.
[19:39] 115 sn The Roman pound (λίτρα, litra) weighed twelve ounces or 325 grams. Thus 100 Roman pounds would be about 32.5 kilograms or 75 pounds.
[19:40] 116 tn On this term see BDAG 140-41 s.v. ἄρωμα. The Jews did not practice embalming, so these materials were used to cover the stench of decay and slow decomposition.
[19:40] 117 tn The Fourth Gospel uses ὀθονίοις (oqonioi") to describe the wrappings, and this has caused a good deal of debate, since it appears to contradict the synoptic accounts which mention a σινδών (sindwn), a large single piece of linen cloth. If one understands ὀθονίοις to refer to smaller strips of cloth, like bandages, there would be a difference, but diminutive forms have often lost their diminutive force in Koine Greek (BDF §111.3), so there may not be any difference.
[19:40] 118 tn Grk “cloth as is the custom of the Jews to prepare for burial.”
[19:41] 119 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[19:41] 120 sn See the note on Crucify in 19:6.
[19:41] 121 tn Or “an orchard.”
[19:41] 123 tn Grk “been placed.”
[19:42] 124 sn The day of preparation was the day before the Sabbath when everything had to be prepared for it, as no work could be done on the Sabbath.
[19:42] 125 sn The tomb was nearby. The Passover and the Sabbath would begin at 6 p.m., so those who had come to prepare and bury the body could not afford to waste time.
[2:1] 126 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:1] 127 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] 128 tn Grk “in Galilee, and Jesus’ mother.”
[2:2] 129 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] 130 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] 131 tn Grk “and Jesus said to her.”
[2:4] 132 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] 133 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] 134 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] 135 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] 136 tn Grk “for the purification of the Jews.”
[2:6] 137 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] 138 tn Grk “them” (it is clear from the context that the servants are addressed).
[2:8] 139 tn Or “the master of ceremonies.”
[2:9] 140 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] 141 tn Grk “and he did not know where it came from.”
[2:9] 142 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] 143 tn Grk “every man” (in a generic sense).
[2:10] 145 tn Grk “when they”; the referent (the guests) has been specified in the translation for clarity.
[2:11] 146 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] 147 map For location see Map1 C3; Map2 D2; Map3 C5.
[2:11] 148 tn Grk “in Cana of Galilee, and he revealed.”
[2:11] 149 tn Or “his disciples trusted in him,” or “his disciples put their faith in him.”
[2:12] 150 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] 151 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] 152 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] 153 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:14] 154 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] 155 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] 156 tn Grk “the money changers sitting”; the words “at tables” are not in the Greek text, but are implied.
[2:15] 157 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] 158 tn Grk “the temple.”
[2:15] 159 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] 160 tn Or (perhaps) “Stop making.”
[2:16] 161 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] 162 tn Or “Fervent devotion to your house.”
[2:17] 163 sn A quotation from Ps 69:9.
[2:18] 164 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] 165 tn Grk “answered and said to him.”
[2:18] 166 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] 167 tn Grk “answered and said to them.”
[2:19] 168 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] 169 tn See the note on this phrase in v. 18.
[2:20] 170 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] 171 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] 172 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] 173 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] 174 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] 175 tn Or “statement”; Grk “word.”
[2:23] 176 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
[2:23] 177 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[2:23] 178 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] 179 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] 180 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] 181 tn See previous note on “man” in this verse.
[3:1] 182 sn See the note on Pharisees in 1:24.
[3:1] 183 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] 184 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
[3:2] 185 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] 186 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] 187 tn Grk “answered and said to him.”
[3:3] 188 tn Grk “Truly, truly, I say to you.”
[3:3] 189 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] 190 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] 191 tn The grammatical structure of the question in Greek presupposes a negative reply.
[3:5] 192 tn Grk “Truly, truly, I say to you.”
[3:5] 193 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] 194 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] 195 tn “All” has been supplied to indicate the plural pronoun in the Greek text.
[3:7] 196 tn Or “born again.” The same Greek word with the same double meaning occurs in v. 3.
[3:8] 197 tn The same Greek word, πνεύματος (pneumatos), may be translated “wind” or “spirit.”
[3:8] 198 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] 199 tn Grk “Nicodemus answered and said to him.”
[3:9] 200 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] 201 tn Grk “Jesus answered and said to him.”
[3:10] 202 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] 203 tn Grk “Truly, truly, I say to you.”
[3:11] 204 tn Here καί (kai) has been translated as “but” to show the contrast present in the context.
[3:11] 205 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] 206 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] 207 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] 208 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] 209 tn Grk “And no one.”
[3:13] 210 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] 211 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] 212 tn Grk “And just as.”
[3:14] 213 sn Or the snake, referring to the bronze serpent mentioned in Num 21:9.
[3:14] 214 sn An allusion to Num 21:5-9.
[3:14] 215 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] 216 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] 217 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] 218 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] 219 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] 220 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] 221 sn That is, “to judge the world to be guilty and liable to punishment.”
[3:18] 224 tn See the note on the term “one and only” in 3:16.
[3:19] 225 tn Or “this is the reason for God judging,” or “this is how judgment works.”
[3:19] 226 tn Grk “and men,” but in a generic sense, referring to people of both genders (as “everyone” in v. 20 makes clear).
[3:21] 227 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] 228 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] 229 sn John refers to John the Baptist.
[3:23] 230 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] 231 tn Or “people were continually coming.”
[3:23] 232 tn The words “to him” are not in the Greek text, but are implied.
[3:24] 233 sn This is a parenthetical note by the author.
[3:25] 234 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] 235 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] 236 tn “River” is not in the Greek text but is supplied for clarity.
[3:27] 237 tn Grk “answered and said.”
[3:28] 238 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] 239 tn Grk “rejoices with joy” (an idiom).
[3:29] 240 tn Grk “Therefore this my joy is fulfilled.”
[3:30] 241 sn Some interpreters extend the quotation of John the Baptist’s words through v. 36.
[3:31] 242 tn Or “is above all.”
[3:31] 243 tn Grk “speaks from the earth.”
[3:31] 244 sn The one who comes from heaven refers to Christ. As in John 1:1, the Word’s preexistence is indicated here.
[3:31] 245 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] 247 tn That is, Christ.
[3:34] 248 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] 249 tn Grk “has given all things into his hand” (an idiom).
[3:36] 250 tn Or “refuses to believe,” or “disobeys.”
[3:36] 251 tn Or “anger because of evil,” or “punishment.”
[4:1] 253 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] 254 sn See the note on Pharisees in 1:24.
[4:1] 255 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] 256 tn Grk “was making.”
[4:2] 257 sn This is a parenthetical note by the author.
[4:3] 258 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] 259 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] 260 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] 261 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.
[4:5] 262 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.
[4:5] 263 sn Perhaps referred to in Gen 48:22.
[4:6] 264 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] 265 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] 266 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] 267 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:8] 269 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] 270 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] 271 tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:9] 272 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] 273 sn This is a parenthetical note by the author.
[4:10] 274 tn Grk “answered and said to her.”
[4:10] 275 tn Or “if you knew.”
[4:10] 276 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).
[4:10] 277 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] 278 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] 279 tc ‡ Two early and important Greek
[4:11] 280 tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).
[4:11] 281 tn The anaphoric article has been translated “this.”
[4:11] 282 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] 283 tn Or “our forefather”; Grk “our father.”
[4:12] 284 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] 285 tn Grk “answered and said to her.”
[4:13] 286 tn Grk “will thirst.”
[4:14] 287 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.
[4:14] 288 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] 289 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] 290 tn Grk “or come here to draw.”
[4:15] 291 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.
[4:16] 292 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] 293 tn Grk “come here” (“back” is implied).
[4:17] 294 tn Grk “answered and said to him.”
[4:17] 295 tn Grk “Well have you said.”
[4:17] 296 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] 297 tn Grk “the one you have.”
[4:19] 298 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.
[4:20] 299 sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.
[4:20] 300 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] 301 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[4:21] 302 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] 304 tn The verb is plural.
[4:22] 305 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] 306 tn Or “from the Judeans.” See the note on “Jew” in v. 9.
[4:23] 308 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.
[4:23] 309 sn See also John 4:27.
[4:23] 310 tn Or “as.” The object-complement construction implies either “as” or “to be.”
[4:23] 311 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] 312 tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.
[4:25] 313 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] 315 tn Or “he will announce to us.”
[4:25] 316 tn Grk “all things.”
[4:27] 317 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] 318 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] 319 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] 320 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] 321 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] 322 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] 323 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] 324 tn “So” is supplied for transitional smoothness in English.
[4:30] 325 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] 326 tn Grk “were asking him, saying.”
[4:31] 327 tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.
[4:33] 328 tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.
[4:33] 329 tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.
[4:33] 330 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] 331 sn The one who sent me refers to the Father.
[4:34] 332 tn Or “to accomplish.”
[4:34] 333 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] 334 tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.
[4:35] 335 tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.
[4:35] 336 tn That is, “ripe.”
[4:36] 337 tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.
[4:37] 338 tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated.
[4:39] 339 tn Grk “when she testified.”
[4:40] 340 tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.
[4:40] 341 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] 342 tn Or “and they believed much more.”
[4:42] 343 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).
[4:42] 344 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] 345 sn This is a parenthetical note by the author.
[4:45] 346 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] 347 sn See John 2:23-25.
[4:45] 348 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] 349 map For location see Map1 C3; Map2 D2; Map3 C5.
[4:46] 350 sn See John 2:1-11.
[4:46] 352 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] 353 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] 354 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] 355 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] 356 tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.
[4:50] 357 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.
[4:50] 358 tn Grk “and left.” The words “for home” are implied by the following verse.
[4:51] 359 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] 360 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] 362 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”
[4:52] 363 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.
[4:52] 364 tn Grk “at the seventh hour.”
[4:53] 365 tn Grk “at that hour.”
[4:54] 366 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] 367 sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.
[5:1] 368 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] 369 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.
[5:2] 370 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] 371 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] 372 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] 374 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] 375 tc The majority of later
[5:5] 376 tn Grk “who had had thirty-eight years in his disability.”
[5:6] 378 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.
[5:7] 379 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] 380 tn Grk “while I am going.”
[5:7] 382 tn The word “there” is not in the Greek text but is implied.
[5:8] 383 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] 384 tn Grk “became well.”
[5:9] 385 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.
[5:9] 386 tn Grk “Now it was Sabbath on that day.”
[5:9] sn This is a parenthetical note by the author.
[5:10] 387 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] 388 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
[5:11] 389 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.
[5:12] 390 tc While a number of
[5:12] 391 tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.
[5:14] 392 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] 393 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:16] 394 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] 395 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:17] 397 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] 399 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] 400 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.
[5:19] 401 tn Grk “answered and said to them.”
[5:19] 402 tn Grk “Truly, truly, I say to you.”
[5:19] 403 tn Grk “nothing from himself.”
[5:19] 404 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.
[5:19] 405 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] 406 tn Grk “and makes them live.”
[5:21] 407 tn Grk “the Son makes whomever he wants to live.”
[5:22] 409 tn Or “given,” or “handed over.”
[5:23] 410 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] 411 tn Grk “Truly, truly, I say to you.”
[5:24] 414 tn Grk “and does not come into judgment.”
[5:25] 415 tn Grk “Truly, truly, I say to you.”
[5:27] 418 tn Grk “authority to judge.”
[5:29] 420 tn Or “a resurrection resulting in judgment.”
[5:30] 421 tn Grk “nothing from myself.”
[5:30] 422 tn Or “righteous,” or “proper.”
[5:30] 423 tn That is, “the will of the Father who sent me.”
[5:32] 424 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] 425 sn John refers to John the Baptist.
[5:34] 426 tn Or “I do not receive.”
[5:35] 427 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] 428 tn Grk “for an hour.”
[5:36] 430 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] 431 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] 432 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] 433 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.
[5:39] 434 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] 435 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).
[5:41] 436 tn Or “I do not receive.”
[5:41] 437 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:41] 438 tn Grk “from men,” but in a generic sense; both men and women are implied here.
[5:42] 439 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] 440 tn Or “you do not receive.”
[5:43] 441 tn Or “you will receive.”
[5:44] 442 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 443 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).
[5:44] 444 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] 445 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] 447 tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.
