Yohanes 4:13-14

4:13 Jesus replied, ¹  “Everyone who drinks some of this water will be thirsty ²  again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ³  but the water that I will give him will become in him a fountain ⁴  of water springing up ⁵  to eternal life.”

Yohanes 4:14

4:14 But whoever drinks some of the water that I will give him will never be thirsty again, ⁶  but the water that I will give him will become in him a fountain ⁷  of water springing up ⁸  to eternal life.”

Yohanes 16:1--17:26

16:1 “I have told you all these things so that you will not fall away. ⁹  16:2 They will put you out of ¹⁰  the synagogue, ¹¹  yet a time ¹²  is coming when the one who kills you will think he is offering service to God. ¹³  16:3 They ¹⁴  will do these things because they have not known the Father or me. ¹⁵  16:4 But I have told you these things ¹⁶  so that when their time ¹⁷  comes, you will remember that I told you about them. ¹⁸ 

“I did not tell you these things from the beginning because I was with you. ¹⁹  16:5 But now I am going to the one who sent me, ²⁰  and not one of you is asking me, ‘Where are you going?’ ²¹  16:6 Instead your hearts are filled with sadness ²²  because I have said these things to you. 16:7 But I tell you the truth, it is to your advantage that I am going away. For if I do not go away, the Advocate ²³  will not come to you, but if I go, I will send him to you. 16:8 And when he ²⁴  comes, he will prove the world wrong ²⁵  concerning sin and ²⁶  righteousness and ²⁷  judgment – 16:9 concerning sin, because ²⁸  they do not believe in me; ²⁹  16:10 concerning righteousness, ³⁰  because ³¹  I am going to the Father and you will see me no longer; 16:11 and concerning judgment, ³²  because ³³  the ruler of this world ³⁴  has been condemned. ³⁵ 

16:12 “I have many more things to say to you, ³⁶  but you cannot bear ³⁷  them now. 16:13 But when he, ³⁸  the Spirit of truth, comes, he will guide ³⁹  you into all truth. ⁴⁰  For he will not speak on his own authority, ⁴¹  but will speak whatever he hears, and will tell you ⁴²  what is to come. ⁴³  16:14 He ⁴⁴  will glorify me, ⁴⁵  because he will receive ⁴⁶  from me what is mine ⁴⁷  and will tell it to you. ⁴⁸  16:15 Everything that the Father has is mine; that is why I said the Spirit ⁴⁹  will receive from me what is mine ⁵⁰  and will tell it to you. ⁵¹  16:16 In a little while you ⁵²  will see me no longer; again after a little while, you ⁵³  will see me.” ⁵⁴ 

16:17 Then some of his disciples said to one another, “What is the meaning of what he is saying, ⁵⁵  ‘In a little while you ⁵⁶  will not see me; again after a little while, you ⁵⁷  will see me,’ and, ‘because I am going to the Father’?” ⁵⁸  16:18 So they kept on repeating, ⁵⁹  “What is the meaning of what he says, ⁶⁰  ‘In a little while’? ⁶¹  We do not understand ⁶²  what he is talking about.” ⁶³ 

16:19 Jesus could see ⁶⁴  that they wanted to ask him about these things, ⁶⁵  so ⁶⁶  he said to them, “Are you asking ⁶⁷  each other about this – that I said, ‘In a little while you ⁶⁸  will not see me; again after a little while, you ⁶⁹  will see me’? 16:20 I tell you the solemn truth, ⁷⁰  you will weep ⁷¹  and wail, ⁷²  but the world will rejoice; you will be sad, ⁷³  but your sadness will turn into ⁷⁴  joy. 16:21 When a woman gives birth, she has distress ⁷⁵  because her time ⁷⁶  has come, but when her child is born, she no longer remembers the suffering because of her joy that a human being ⁷⁷  has been born into the world. ⁷⁸  16:22 So also you have sorrow ⁷⁹  now, but I will see you again, and your hearts will rejoice, and no one will take your joy away from you. ⁸⁰  16:23 At that time ⁸¹  you will ask me nothing. I tell you the solemn truth, ⁸²  whatever you ask the Father in my name he will give you. ⁸³  16:24 Until now you have not asked for anything in my name. Ask and you will receive it, ⁸⁴  so that your joy may be complete.

16:25 “I have told you these things in obscure figures of speech; ⁸⁵  a time ⁸⁶  is coming when I will no longer speak to you in obscure figures, but will tell you ⁸⁷  plainly ⁸⁸  about the Father. 16:26 At that time ⁸⁹  you will ask in my name, and I do not say ⁹⁰  that I will ask the Father on your behalf. 16:27 For the Father himself loves you, because you have loved me and have believed that I came from God. ⁹¹  16:28 I came from the Father and entered into the world, but in turn, ⁹²  I am leaving the world and going back to the Father.” ⁹³ 

16:29 His disciples said, “Look, now you are speaking plainly ⁹⁴  and not in obscure figures of speech! ⁹⁵  16:30 Now we know that you know everything ⁹⁶  and do not need anyone ⁹⁷  to ask you anything. ⁹⁸  Because of this ⁹⁹  we believe that you have come from God.”

16:31 Jesus replied, ¹⁰⁰  “Do you now believe? 16:32 Look, a time ¹⁰¹  is coming – and has come – when you will be scattered, each one to his own home, ¹⁰²  and I will be left alone. ¹⁰³  Yet ¹⁰⁴  I am not alone, because my Father ¹⁰⁵  is with me. 16:33 I have told you these things so that in me you may have peace. In the world you have trouble and suffering, ¹⁰⁶  but take courage ¹⁰⁷  – I have conquered the world.” ¹⁰⁸ 

Jesus Prays for the Father to Glorify Him

17:1 When Jesus had finished saying these things, he looked upward ¹⁰⁹  to heaven ¹¹⁰  and said, “Father, the time ¹¹¹  has come. Glorify your Son, so that your ¹¹²  Son may glorify you – 17:2 just as you have given him authority over all humanity, ¹¹³  so that he may give eternal life to everyone you have given him. ¹¹⁴  17:3 Now this ¹¹⁵  is eternal life ¹¹⁶  – that they know you, the only true God, and Jesus Christ, ¹¹⁷  whom you sent. 17:4 I glorified you on earth by completing ¹¹⁸  the work you gave me to do. ¹¹⁹  17:5 And now, Father, glorify me at your side ¹²⁰  with the glory I had with you before the world was created. ¹²¹ 

Jesus Prays for the Disciples

17:6 “I have revealed ¹²²  your name to the men ¹²³  you gave me out of the world. They belonged to you, ¹²⁴  and you gave them to me, and they have obeyed ¹²⁵  your word. 17:7 Now they understand ¹²⁶  that everything ¹²⁷  you have given me comes from you, 17:8 because I have given them the words you have given me. They ¹²⁸  accepted ¹²⁹  them ¹³⁰  and really ¹³¹  understand ¹³²  that I came from you, and they believed that you sent me. 17:9 I am praying ¹³³  on behalf of them. I am not praying ¹³⁴  on behalf of the world, but on behalf of those you have given me, because they belong to you. ¹³⁵  17:10 Everything ¹³⁶  I have belongs to you, ¹³⁷  and everything you have belongs to me, ¹³⁸  and I have been glorified by them. ¹³⁹  17:11 I ¹⁴⁰  am no longer in the world, but ¹⁴¹  they are in the world, and I am coming to you. Holy Father, keep them safe ¹⁴²  in your name ¹⁴³  that you have given me, so that they may be one just as we are one. ¹⁴⁴  17:12 When I was with them I kept them safe ¹⁴⁵  and watched over them ¹⁴⁶  in your name ¹⁴⁷  that you have given me. Not one ¹⁴⁸  of them was lost except the one destined for destruction, ¹⁴⁹  so that the scripture could be fulfilled. ¹⁵⁰  17:13 But now I am coming to you, and I am saying these things in the world, so they may experience ¹⁵¹  my joy completed ¹⁵²  in themselves. 17:14 I have given them your word, ¹⁵³  and the world has hated them, because they do not belong to the world, ¹⁵⁴  just as I do not belong to the world. ¹⁵⁵  17:15 I am not asking you to take them out of the world, but that you keep them safe ¹⁵⁶  from the evil one. ¹⁵⁷  17:16 They do not belong to the world ¹⁵⁸  just as I do not belong to the world. ¹⁵⁹  17:17 Set them apart ¹⁶⁰  in the truth; your word is truth. 17:18 Just as you sent me into the world, so I sent them into the world. ¹⁶¹  17:19 And I set myself apart ¹⁶²  on their behalf, ¹⁶³  so that they too may be truly set apart. ¹⁶⁴ 

Jesus Prays for Believers Everywhere

17:20 “I am not praying ¹⁶⁵  only on their behalf, but also on behalf of those who believe ¹⁶⁶  in me through their testimony, ¹⁶⁷  17:21 that they will all be one, just as you, Father, are in me and I am in you. I pray ¹⁶⁸  that they will be in us, so that the world will believe that you sent me. 17:22 The glory ¹⁶⁹  you gave to me I have given to them, that they may be one just as we are one – 17:23 I in them and you in me – that they may be completely one, ¹⁷⁰  so that the world will know that you sent me, and you have loved them just as you have loved me.

17:24 “Father, I want those you have given me to be with me where I am, ¹⁷¹  so that they can see my glory that you gave me because you loved me before the creation of the world ¹⁷² . 17:25 Righteous Father, even if the world does not know you, I know you, and these men ¹⁷³  know that you sent me. 17:26 I made known your name to them, and I will continue to make it known, ¹⁷⁴  so that the love you have loved me with may be in them, and I may be in them.”

Yohanes 1:1-51

The Prologue to the Gospel

1:1 In the beginning ¹⁷⁵  was the Word, and the Word was with God, ¹⁷⁶  and the Word was fully God. ¹⁷⁷  1:2 The Word ¹⁷⁸  was with God in the beginning. 1:3 All things were created ¹⁷⁹  by him, and apart from him not one thing was created ¹⁸⁰  that has been created. ¹⁸¹  1:4 In him was life, ¹⁸²  and the life was the light of mankind. ¹⁸³  1:5 And the light shines on ¹⁸⁴  in the darkness, ¹⁸⁵  but ¹⁸⁶  the darkness has not mastered it. ¹⁸⁷ 

1:6 A man came, sent from God, whose name was John. ¹⁸⁸  1:7 He came as a witness ¹⁸⁹  to testify ¹⁹⁰  about the light, so that everyone ¹⁹¹  might believe through him. 1:8 He himself was not the light, but he came to testify ¹⁹²  about the light. 1:9 The true light, who gives light to everyone, ¹⁹³  was coming into the world. ¹⁹⁴  1:10 He was in the world, and the world was created ¹⁹⁵  by him, but ¹⁹⁶  the world did not recognize ¹⁹⁷  him. 1:11 He came to what was his own, ¹⁹⁸  but ¹⁹⁹  his own people ²⁰⁰  did not receive him. ²⁰¹  1:12 But to all who have received him – those who believe in his name ²⁰²  – he has given the right to become God’s children 1:13 – children not born ²⁰³  by human parents ²⁰⁴  or by human desire ²⁰⁵  or a husband’s ²⁰⁶  decision, ²⁰⁷  but by God.

1:14 Now ²⁰⁸  the Word became flesh ²⁰⁹  and took up residence ²¹⁰  among us. We ²¹¹  saw his glory – the glory of the one and only, ²¹²  full of grace and truth, who came from the Father. 1:15 John ²¹³  testified ²¹⁴  about him and shouted out, ²¹⁵  “This one was the one about whom I said, ‘He who comes after me is greater than I am, ²¹⁶  because he existed before me.’” 1:16 For we have all received from his fullness one gracious gift after another. ²¹⁷  1:17 For the law was given through Moses, but ²¹⁸  grace and truth came about through Jesus Christ. 1:18 No one has ever seen God. The only one, ²¹⁹  himself God, who is in closest fellowship with ²²⁰  the Father, has made God ²²¹  known. ²²² 

The Testimony of John the Baptist

1:19 Now ²²³  this was ²²⁴  John’s ²²⁵  testimony ²²⁶  when the Jewish leaders ²²⁷  sent ²²⁸  priests and Levites from Jerusalem ²²⁹  to ask him, “Who are you?” ²³⁰  1:20 He confessed – he did not deny but confessed – “I am not the Christ!” ²³¹  1:21 So they asked him, “Then who are you? ²³²  Are you Elijah?” He said, “I am not!” ²³³  “Are you the Prophet?” ²³⁴  He answered, “No!” 1:22 Then they said to him, “Who are you? Tell us ²³⁵  so that we can give an answer to those who sent us. What do you say about yourself?”

1:23 John ²³⁶  said, “I am the voice of one shouting in the wilderness, ‘Make straight ²³⁷  the way for the Lord,’ ²³⁸  as Isaiah the prophet said.” 1:24 (Now they had been sent from the Pharisees. ²³⁹ ) ²⁴⁰  1:25 So they asked John, ²⁴¹  “Why then are you baptizing if you are not the Christ, ²⁴²  nor Elijah, nor the Prophet?”

1:26 John answered them, ²⁴³  “I baptize with water. Among you stands one whom you do not recognize, ²⁴⁴  1:27 who is coming after me. I am not worthy ²⁴⁵  to untie the strap ²⁴⁶  of his sandal!” 1:28 These things happened in Bethany ²⁴⁷  across the Jordan River ²⁴⁸  where John was baptizing.

1:29 On the next day John ²⁴⁹  saw Jesus coming toward him and said, “Look, the Lamb of God ²⁵⁰  who takes away the sin of the world! 1:30 This is the one about whom I said, ‘After me comes a man who is greater than I am, ²⁵¹  because he existed before me.’ 1:31 I did not recognize ²⁵²  him, but I came baptizing with water so that he could be revealed to Israel.” ²⁵³ 

1:32 Then ²⁵⁴  John testified, ²⁵⁵  “I saw the Spirit descending like a dove ²⁵⁶  from heaven, ²⁵⁷  and it remained on him. ²⁵⁸  1:33 And I did not recognize him, but the one who sent me to baptize with water said to me, ‘The one on whom you see the Spirit descending and remaining – this is the one who baptizes with the Holy Spirit.’ 1:34 I have both seen and testified that this man is the Chosen One of God.” ²⁵⁹ 

1:35 Again the next day John ²⁶⁰  was standing there ²⁶¹  with two of his disciples. 1:36 Gazing at Jesus as he walked by, he said, “Look, the Lamb of God!” ²⁶²  1:37 When John’s ²⁶³  two disciples heard him say this, ²⁶⁴  they followed Jesus. ²⁶⁵  1:38 Jesus turned around and saw them following and said to them, “What do you want?” ²⁶⁶  So they said to him, “Rabbi” (which is translated Teacher), ²⁶⁷  “where are you staying?” 1:39 Jesus ²⁶⁸  answered, ²⁶⁹  “Come and you will see.” So they came and saw where he was staying, and they stayed with him that day. Now it was about four o’clock in the afternoon. ²⁷⁰ 

Andrew’s Declaration

1:40 Andrew, the brother of Simon Peter, was one of the two disciples who heard what John said ²⁷¹  and followed Jesus. ²⁷²  1:41 He first ²⁷³  found his own brother Simon and told him, “We have found the Messiah!” ²⁷⁴  (which is translated Christ). ²⁷⁵  1:42 Andrew brought Simon ²⁷⁶  to Jesus. Jesus looked at him and said, “You are Simon, the son of John. ²⁷⁷  You will be called Cephas” (which is translated Peter). ²⁷⁸ 

The Calling of More Disciples

1:43 On the next day Jesus ²⁷⁹  wanted to set out for Galilee. ²⁸⁰  He ²⁸¹  found Philip and said ²⁸²  to him, “Follow me.” 1:44 (Now Philip was from Bethsaida, ²⁸³  the town of ²⁸⁴  Andrew and Peter.) 1:45 Philip found Nathanael ²⁸⁵  and told him, “We have found the one Moses wrote about in the law, and the prophets also ²⁸⁶  wrote about – Jesus of Nazareth, the son of Joseph.” 1:46 Nathanael ²⁸⁷  replied, ²⁸⁸  “Can anything good come out of Nazareth?” ²⁸⁹  Philip replied, ²⁹⁰  “Come and see.”

1:47 Jesus saw Nathanael coming toward him and exclaimed, ²⁹¹  “Look, a true Israelite in whom there is no deceit!” ²⁹²  1:48 Nathanael asked him, “How do you know me?” Jesus replied, ²⁹³  “Before Philip called you, when you were under the fig tree, ²⁹⁴  I saw you.” 1:49 Nathanael answered him, “Rabbi, you are the Son of God; you are the king ²⁹⁵  of Israel!” ²⁹⁶  1:50 Jesus said to him, ²⁹⁷  “Because I told you that I saw you under the fig tree, do you believe? You will see greater things than these.” ²⁹⁸  1:51 He continued, ²⁹⁹  “I tell all of you the solemn truth ³⁰⁰  – you will see heaven opened and the angels of God ascending and descending on the Son of Man.” ³⁰¹ 

Yohanes 15:26

15:26 When the Advocate ³⁰²  comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he ³⁰³  will testify about me,

Yohanes 15:16

15:16 You did not choose me, but I chose you ³⁰⁴  and appointed you to go and bear ³⁰⁵  fruit, fruit that remains, ³⁰⁶  so that whatever you ask the Father in my name he will give you.

Yohanes 7:1--15:27

The Feast of Tabernacles

7:1 After this ³⁰⁷  Jesus traveled throughout Galilee. ³⁰⁸  He ³⁰⁹  stayed out of Judea ³¹⁰  because the Jewish leaders ³¹¹  wanted ³¹²  to kill him. 7:2 Now the Jewish feast of Tabernacles ³¹³  was near. ³¹⁴  7:3 So Jesus’ brothers ³¹⁵  advised him, “Leave here and go to Judea so your disciples may see your miracles that you are performing. ³¹⁶  7:4 For no one who seeks to make a reputation for himself ³¹⁷  does anything in secret. ³¹⁸  If you are doing these things, show yourself to the world.” 7:5 (For not even his own brothers believed in him.) ³¹⁹ 

7:6 So Jesus replied, ³²⁰  “My time ³²¹  has not yet arrived, ³²²  but you are ready at any opportunity! ³²³  7:7 The world cannot hate you, but it hates me, because I am testifying about it that its deeds are evil. 7:8 You go up ³²⁴  to the feast yourselves. I am not going up to this feast ³²⁵  because my time ³²⁶  has not yet fully arrived.” ³²⁷  7:9 When he had said this, he remained in Galilee.

7:10 But when his brothers had gone up to the feast, then Jesus ³²⁸  himself also went up, not openly but in secret. 7:11 So the Jewish leaders ³²⁹  were looking for him at the feast, asking, “Where is he?” ³³⁰  7:12 There was ³³¹  a lot of grumbling ³³²  about him among the crowds. ³³³  Some were saying, “He is a good man,” but others, “He deceives the common people.” ³³⁴  7:13 However, no one spoke openly about him for fear of the Jewish leaders. ³³⁵ 

Teaching in the Temple

7:14 When the feast was half over, Jesus went up to the temple courts ³³⁶  and began to teach. ³³⁷  7:15 Then the Jewish leaders ³³⁸  were astonished ³³⁹  and said, “How does this man know so much when he has never had formal instruction?” ³⁴⁰  7:16 So Jesus replied, ³⁴¹  “My teaching is not from me, but from the one who sent me. ³⁴²  7:17 If anyone wants to do God’s will, ³⁴³  he will know about my teaching, whether it is from God or whether I speak from my own authority. ³⁴⁴  7:18 The person who speaks on his own authority ³⁴⁵  desires ³⁴⁶  to receive honor ³⁴⁷  for himself; the one who desires ³⁴⁸  the honor ³⁴⁹  of the one who sent him is a man of integrity, ³⁵⁰  and there is no unrighteousness in him. 7:19 Hasn’t Moses given you the law? Yet not one of you keeps ³⁵¹  the law! Why do you want ³⁵²  to kill me?”

7:20 The crowd ³⁵³  answered, “You’re possessed by a demon! ³⁵⁴  Who is trying to kill you?” ³⁵⁵  7:21 Jesus replied, ³⁵⁶  “I performed one miracle ³⁵⁷  and you are all amazed. ³⁵⁸  7:22 However, because Moses gave you the practice of circumcision ³⁵⁹  (not that it came from Moses, but from the forefathers), you circumcise a male child ³⁶⁰  on the Sabbath. 7:23 But if a male child ³⁶¹  is circumcised ³⁶²  on the Sabbath so that the law of Moses is not broken, ³⁶³  why are you angry with me because I made a man completely well ³⁶⁴  on the Sabbath? 7:24 Do not judge according to external appearance, ³⁶⁵  but judge with proper ³⁶⁶  judgment.”

Questions About Jesus’ Identity

7:25 Then some of the residents of Jerusalem ³⁶⁷  began to say, “Isn’t this the man ³⁶⁸  they are trying ³⁶⁹  to kill? 7:26 Yet here he is, speaking publicly, ³⁷⁰  and they are saying nothing to him. ³⁷¹  Do the rulers really know that this man ³⁷²  is the Christ? ³⁷³  7:27 But we know where this man ³⁷⁴  comes from. ³⁷⁵  Whenever the Christ ³⁷⁶  comes, no one will know where he comes from.” ³⁷⁷ 

7:28 Then Jesus, while teaching in the temple courts, ³⁷⁸  cried out, ³⁷⁹  “You both know me and know where I come from! ³⁸⁰  And I have not come on my own initiative, ³⁸¹  but the one who sent me ³⁸²  is true. You do not know him, ³⁸³  7:29 but ³⁸⁴  I know him, because I have come from him ³⁸⁵  and he ³⁸⁶  sent me.”

7:30 So then they tried to seize Jesus, ³⁸⁷  but no one laid a hand on him, because his time ³⁸⁸  had not yet come. 7:31 Yet many of the crowd ³⁸⁹  believed in him and said, “Whenever the Christ ³⁹⁰  comes, he won’t perform more miraculous signs than this man did, will he?” ³⁹¹ 

7:32 The Pharisees ³⁹²  heard the crowd ³⁹³  murmuring these things about Jesus, ³⁹⁴  so the chief priests and the Pharisees sent officers ³⁹⁵  to arrest him. ³⁹⁶  7:33 Then Jesus said, “I will be with you for only a little while longer, ³⁹⁷  and then ³⁹⁸  I am going to the one who sent me. 7:34 You will look for me ³⁹⁹  but will not find me, and where I am you cannot come.”

7:35 Then the Jewish leaders ⁴⁰⁰  said to one another, “Where is he ⁴⁰¹  going to go that we cannot find him? ⁴⁰²  He is not going to go to the Jewish people dispersed ⁴⁰³  among the Greeks and teach the Greeks, is he? ⁴⁰⁴  7:36 What did he mean by saying, ⁴⁰⁵  ‘You will look for me ⁴⁰⁶  but will not find me, and where I am you cannot come’?”

Teaching About the Spirit

7:37 On the last day of the feast, the greatest day, ⁴⁰⁷  Jesus stood up and shouted out, ⁴⁰⁸  “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. ⁴⁰⁹  Just as the scripture says, ‘From within him ⁴¹⁰  will flow rivers of living water.’” ⁴¹¹  7:39 (Now he said this about the Spirit, whom those who believed in him were going to receive, for the Spirit had not yet been given, ⁴¹²  because Jesus was not yet glorified.) ⁴¹³ 

Differing Opinions About Jesus

7:40 When they heard these words, some of the crowd ⁴¹⁴  began to say, “This really ⁴¹⁵  is the Prophet!” ⁴¹⁶  7:41 Others said, “This is the Christ!” ⁴¹⁷  But still others said, “No, ⁴¹⁸  for the Christ doesn’t come from Galilee, does he? ⁴¹⁹  7:42 Don’t the scriptures say that the Christ is a descendant ⁴²⁰  of David ⁴²¹  and comes from Bethlehem, ⁴²²  the village where David lived?” ⁴²³  7:43 So there was a division in the crowd ⁴²⁴  because of Jesus. ⁴²⁵  7:44 Some of them were wanting to seize him, but no one laid a hand on him. ⁴²⁶ 

Lack of Belief

7:45 Then the officers ⁴²⁷  returned ⁴²⁸  to the chief priests and Pharisees, ⁴²⁹  who said to them, “Why didn’t you bring him back with you?” ⁴³⁰  7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, ⁴³¹  “You haven’t been deceived too, have you? ⁴³²  7:48 None of the rulers ⁴³³  or the Pharisees have believed in him, have they? ⁴³⁴  7:49 But this rabble ⁴³⁵  who do not know the law are accursed!”

7:50 Nicodemus, who had gone to Jesus ⁴³⁶  before and who was one of the rulers, ⁴³⁷  said, ⁴³⁸  7:51 “Our law doesn’t condemn ⁴³⁹  a man unless it first hears from him and learns ⁴⁴⁰  what he is doing, does it?” ⁴⁴¹  7:52 They replied, ⁴⁴²  “You aren’t from Galilee too, are you? ⁴⁴³  Investigate carefully and you will see that no prophet ⁴⁴⁴  comes from Galilee!”

A Woman Caught in Adultery

7:53 ⁴⁴⁵ [[And each one departed to his own house. 8:1 But Jesus went to the Mount of Olives. ⁴⁴⁶  8:2 Early in the morning he came to the temple courts again. All the people came to him, and he sat down and began to teach ⁴⁴⁷  them. 8:3 The experts in the law ⁴⁴⁸  and the Pharisees ⁴⁴⁹  brought a woman who had been caught committing adultery. They made her stand in front of them 8:4 and said to Jesus, ⁴⁵⁰  “Teacher, this woman was caught in the very act of adultery. 8:5 In the law Moses commanded us to stone to death ⁴⁵¹  such women. ⁴⁵²  What then do you say?” 8:6 (Now they were asking this in an attempt to trap him, so that they could bring charges against ⁴⁵³  him.) ⁴⁵⁴  Jesus bent down and wrote on the ground with his finger. ⁴⁵⁵  8:7 When they persisted in asking him, he stood up straight ⁴⁵⁶  and replied, ⁴⁵⁷  “Whoever among you is guiltless ⁴⁵⁸  may be the first to throw a stone at her.” 8:8 Then ⁴⁵⁹  he bent over again and wrote on the ground.

8:9 Now when they heard this, they began to drift away one at a time, starting with the older ones, ⁴⁶⁰  until Jesus was left alone with the woman standing before him. 8:10 Jesus stood up straight ⁴⁶¹  and said to her, “Woman, ⁴⁶²  where are they? Did no one condemn you?” 8:11 She replied, “No one, Lord.” And Jesus said, “I do not condemn you either. Go, and from now on do not sin any more.”]] ⁴⁶³ 

Jesus as the Light of the World

8:12 Then Jesus spoke out again, ⁴⁶⁴  “I am the light of the world. ⁴⁶⁵  The one who follows me will never ⁴⁶⁶  walk in darkness, but will have the light of life.” 8:13 So the Pharisees ⁴⁶⁷  objected, ⁴⁶⁸  “You testify about yourself; your testimony is not true!” ⁴⁶⁹  8:14 Jesus answered, ⁴⁷⁰  “Even if I testify about myself, my testimony is true, because I know where I came from and where I am going. But you people ⁴⁷¹  do not know where I came from or where I am going. ⁴⁷²  8:15 You people ⁴⁷³  judge by outward appearances; ⁴⁷⁴  I do not judge anyone. ⁴⁷⁵  8:16 But if I judge, my evaluation is accurate, ⁴⁷⁶  because I am not alone when I judge, ⁴⁷⁷  but I and the Father who sent me do so together. ⁴⁷⁸  8:17 It is written in your law that the testimony of two men is true. ⁴⁷⁹  8:18 I testify about myself ⁴⁸⁰  and the Father who sent me testifies about me.”

8:19 Then they began asking ⁴⁸¹  him, “Who is your father?” Jesus answered, “You do not know either me or my Father. If you knew me you would know my Father too.” ⁴⁸²  8:20 (Jesus ⁴⁸³  spoke these words near the offering box ⁴⁸⁴  while he was teaching in the temple courts. ⁴⁸⁵  No one seized him because his time ⁴⁸⁶  had not yet come.) ⁴⁸⁷ 

Where Jesus Came From and Where He is Going

8:21 Then Jesus ⁴⁸⁸  said to them again, ⁴⁸⁹  “I am going away, and you will look for me ⁴⁹⁰  but will die in your sin. ⁴⁹¹  Where I am going you cannot come.” 8:22 So the Jewish leaders ⁴⁹²  began to say, ⁴⁹³  “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 8:23 Jesus replied, ⁴⁹⁴  “You people ⁴⁹⁵  are from below; I am from above. You people are from this world; I am not from this world. 8:24 Thus I told you ⁴⁹⁶  that you will die in your sins. For unless you believe that I am he, ⁴⁹⁷  you will die in your sins.”

8:25 So they said to him, “Who are you?” Jesus replied, ⁴⁹⁸  “What I have told you from the beginning. 8:26 I have many things to say and to judge ⁴⁹⁹  about you, but the Father ⁵⁰⁰  who sent me is truthful, ⁵⁰¹  and the things I have heard from him I speak to the world.” ⁵⁰²  8:27 (They did not understand that he was telling them about his Father.) ⁵⁰³ 

8:28 Then Jesus said, ⁵⁰⁴  “When you lift up the Son of Man, then you will know that I am he, ⁵⁰⁵  and I do nothing on my own initiative, ⁵⁰⁶  but I speak just what the Father taught me. ⁵⁰⁷  8:29 And the one who sent me is with me. He has not left me alone, ⁵⁰⁸  because I always do those things that please him.” 8:30 While he was saying these things, many people ⁵⁰⁹  believed in him.

Abraham’s Children and the Devil’s Children

8:31 Then Jesus said to those Judeans ⁵¹⁰  who had believed him, “If you continue to follow my teaching, ⁵¹¹  you are really ⁵¹²  my disciples 8:32 and you will know the truth, and the truth will set you free.” ⁵¹³  8:33 “We are descendants ⁵¹⁴  of Abraham,” they replied, ⁵¹⁵  “and have never been anyone’s slaves! How can you say, ⁵¹⁶  ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, ⁵¹⁷  everyone who practices ⁵¹⁸  sin is a slave ⁵¹⁹  of sin. 8:35 The slave does not remain in the family ⁵²⁰  forever, but the son remains forever. ⁵²¹  8:36 So if the son ⁵²²  sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. ⁵²³  But you want ⁵²⁴  to kill me, because my teaching ⁵²⁵  makes no progress among you. ⁵²⁶  8:38 I am telling you the things I have seen while with the ⁵²⁷  Father; ⁵²⁸  as for you, ⁵²⁹  practice the things you have heard from the ⁵³⁰  Father!”

8:39 They answered him, ⁵³¹  “Abraham is our father!” ⁵³²  Jesus replied, ⁵³³  “If you are ⁵³⁴  Abraham’s children, you would be doing ⁵³⁵  the deeds of Abraham. 8:40 But now you are trying ⁵³⁶  to kill me, a man who has told you ⁵³⁷  the truth I heard from God. Abraham did not do this! ⁵³⁸  8:41 You people ⁵³⁹  are doing the deeds of your father.”

Then ⁵⁴⁰  they said to Jesus, ⁵⁴¹  “We were not born as a result of immorality! ⁵⁴²  We have only one Father, God himself.” 8:42 Jesus replied, ⁵⁴³  “If God were your Father, you would love me, for I have come from God and am now here. ⁵⁴⁴  I ⁵⁴⁵  have not come on my own initiative, ⁵⁴⁶  but he ⁵⁴⁷  sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept ⁵⁴⁸  my teaching. ⁵⁴⁹  8:44 You people ⁵⁵⁰  are from ⁵⁵¹  your father the devil, and you want to do what your father desires. ⁵⁵²  He ⁵⁵³  was a murderer from the beginning, and does not uphold the truth, ⁵⁵⁴  because there is no truth in him. Whenever he lies, ⁵⁵⁵  he speaks according to his own nature, ⁵⁵⁶  because he is a liar and the father of lies. ⁵⁵⁷  8:45 But because I am telling you ⁵⁵⁸  the truth, you do not believe me. 8:46 Who among you can prove me guilty ⁵⁵⁹  of any sin? ⁵⁶⁰  If I am telling you ⁵⁶¹  the truth, why don’t you believe me? 8:47 The one who belongs to ⁵⁶²  God listens and responds ⁵⁶³  to God’s words. You don’t listen and respond, ⁵⁶⁴  because you don’t belong to God.” ⁵⁶⁵ 

8:48 The Judeans ⁵⁶⁶  replied, ⁵⁶⁷  “Aren’t we correct in saying ⁵⁶⁸  that you are a Samaritan and are possessed by a demon?” ⁵⁶⁹  8:49 Jesus answered, “I am not possessed by a demon, ⁵⁷⁰  but I honor my Father – and yet ⁵⁷¹  you dishonor me. 8:50 I am not trying to get ⁵⁷²  praise for myself. ⁵⁷³  There is one who demands ⁵⁷⁴  it, and he also judges. ⁵⁷⁵  8:51 I tell you the solemn truth, ⁵⁷⁶  if anyone obeys ⁵⁷⁷  my teaching, ⁵⁷⁸  he will never see death.” ⁵⁷⁹ 

8:52 Then ⁵⁸⁰  the Judeans ⁵⁸¹  responded, ⁵⁸²  “Now we know you’re possessed by a demon! ⁵⁸³  Both Abraham and the prophets died, and yet ⁵⁸⁴  you say, ‘If anyone obeys ⁵⁸⁵  my teaching, ⁵⁸⁶  he will never experience ⁵⁸⁷  death.’ ⁵⁸⁸  8:53 You aren’t greater than our father Abraham who died, are you? ⁵⁸⁹  And the prophets died too! Who do you claim to be?” 8:54 Jesus replied, ⁵⁹⁰  “If I glorify myself, my glory is worthless. ⁵⁹¹  The one who glorifies me is my Father, about whom you people ⁵⁹²  say, ‘He is our God.’ 8:55 Yet ⁵⁹³  you do not know him, but I know him. If I were to say that I do not know him, ⁵⁹⁴  I would be a liar like you. But I do know him, and I obey ⁵⁹⁵  his teaching. ⁵⁹⁶  8:56 Your father Abraham was overjoyed ⁵⁹⁷  to see my day, and he saw it and was glad.” ⁵⁹⁸ 

8:57 Then the Judeans ⁵⁹⁹  replied, ⁶⁰⁰  “You are not yet fifty years old! ⁶⁰¹  Have ⁶⁰²  you seen Abraham?” 8:58 Jesus said to them, “I tell you the solemn truth, ⁶⁰³  before Abraham came into existence, ⁶⁰⁴  I am!” ⁶⁰⁵  8:59 Then they picked up ⁶⁰⁶  stones to throw at him, ⁶⁰⁷  but Jesus hid himself and went out from the temple area. ⁶⁰⁸ 

Healing a Man Born Blind

9:1 Now as Jesus was passing by, ⁶⁰⁹  he saw a man who had been blind from birth. 9:2 His disciples asked him, ⁶¹⁰  “Rabbi, who committed the sin that caused him to be born blind, this man ⁶¹¹  or his parents?” ⁶¹²  9:3 Jesus answered, “Neither this man ⁶¹³  nor his parents sinned, but he was born blind so that ⁶¹⁴  the acts ⁶¹⁵  of God may be revealed ⁶¹⁶  through what happens to him. ⁶¹⁷  9:4 We must perform the deeds ⁶¹⁸  of the one who sent me ⁶¹⁹  as long as ⁶²⁰  it is daytime. Night is coming when no one can work. 9:5 As long as I am in the world, I am the light of the world.” ⁶²¹  9:6 Having said this, ⁶²²  he spat on the ground and made some mud ⁶²³  with the saliva. He ⁶²⁴  smeared the mud on the blind man’s ⁶²⁵  eyes 9:7 and said to him, “Go wash in the pool of Siloam” ⁶²⁶  (which is translated “sent”). ⁶²⁷  So the blind man ⁶²⁸  went away and washed, and came back seeing.

9:8 Then the neighbors and the people who had seen him previously ⁶²⁹  as a beggar began saying, ⁶³⁰  “Is this not the man ⁶³¹  who used to sit and beg?” 9:9 Some people said, ⁶³²  “This is the man!” ⁶³³  while others said, “No, but he looks like him.” ⁶³⁴  The man himself ⁶³⁵  kept insisting, “I am the one!” ⁶³⁶  9:10 So they asked him, ⁶³⁷  “How then were you made to see?” ⁶³⁸  9:11 He replied, ⁶³⁹  “The man called Jesus made mud, ⁶⁴⁰  smeared it ⁶⁴¹  on my eyes and told me, ⁶⁴²  ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” ⁶⁴³  9:12 They said ⁶⁴⁴  to him, “Where is that man?” ⁶⁴⁵  He replied, ⁶⁴⁶  “I don’t know.”

The Pharisees’ Reaction to the Healing

9:13 They brought the man who used to be blind ⁶⁴⁷  to the Pharisees. ⁶⁴⁸  9:14 (Now the day on which Jesus made the mud ⁶⁴⁹  and caused him to see ⁶⁵⁰  was a Sabbath.) ⁶⁵¹  9:15 So the Pharisees asked him again how he had gained his sight. ⁶⁵²  He replied, ⁶⁵³  “He put mud ⁶⁵⁴  on my eyes and I washed, and now ⁶⁵⁵  I am able to see.”

9:16 Then some of the Pharisees began to say, ⁶⁵⁶  “This man is not from God, because he does not observe ⁶⁵⁷  the Sabbath.” ⁶⁵⁸  But others said, “How can a man who is a sinner perform ⁶⁵⁹  such miraculous signs?” Thus there was a division ⁶⁶⁰  among them. 9:17 So again they asked the man who used to be blind, ⁶⁶¹  “What do you say about him, since he caused you to see?” ⁶⁶²  “He is a prophet,” the man replied. ⁶⁶³ 

9:18 Now the Jewish religious leaders ⁶⁶⁴  refused to believe ⁶⁶⁵  that he had really been blind and had gained his sight until at last they summoned ⁶⁶⁶  the parents of the man who had become able to see. ⁶⁶⁷  9:19 They asked the parents, ⁶⁶⁸  “Is this your son, whom you say ⁶⁶⁹  was born blind? Then how does he now see?” 9:20 So his parents replied, ⁶⁷⁰  “We know that this is our son and that he was born blind. 9:21 But we do not know how he is now able to see, nor do we know who caused him to see. ⁶⁷¹  Ask him, he is a mature adult. ⁶⁷²  He will speak for himself.” 9:22 (His parents said these things because they were afraid of the Jewish religious leaders. ⁶⁷³  For the Jewish leaders had already agreed that anyone who confessed Jesus ⁶⁷⁴  to be the Christ ⁶⁷⁵  would be put out ⁶⁷⁶  of the synagogue. ⁶⁷⁷  9:23 For this reason his parents said, “He is a mature adult, ⁶⁷⁸  ask him.”) ⁶⁷⁹ 

9:24 Then they summoned ⁶⁸⁰  the man who used to be blind ⁶⁸¹  a second time and said to him, “Promise before God to tell the truth. ⁶⁸²  We know that this man ⁶⁸³  is a sinner.” 9:25 He replied, ⁶⁸⁴  “I do not know whether he is a sinner. I do know one thing – that although I was blind, now I can see.” 9:26 Then they said to him, “What did he do to you? How did he cause you to see?” ⁶⁸⁵  9:27 He answered, ⁶⁸⁶  “I told you already and you didn’t listen. ⁶⁸⁷  Why do you want to hear it ⁶⁸⁸  again? You people ⁶⁸⁹  don’t want to become his disciples too, do you?”

9:28 They ⁶⁹⁰  heaped insults ⁶⁹¹  on him, saying, ⁶⁹²  “You are his disciple! ⁶⁹³  We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man ⁶⁹⁴  comes from!” 9:30 The man replied, ⁶⁹⁵  “This is a remarkable thing, ⁶⁹⁶  that you don’t know where he comes from, and yet he caused me to see! ⁶⁹⁷  9:31 We know that God doesn’t listen to ⁶⁹⁸  sinners, but if anyone is devout ⁶⁹⁹  and does his will, God ⁷⁰⁰  listens to ⁷⁰¹  him. ⁷⁰²  9:32 Never before ⁷⁰³  has anyone heard of someone causing a man born blind to see. ⁷⁰⁴  9:33 If this man ⁷⁰⁵  were not from God, he could do nothing.” 9:34 They replied, ⁷⁰⁶  “You were born completely in sinfulness, ⁷⁰⁷  and yet you presume to teach us?” ⁷⁰⁸  So they threw him out.

The Man’s Response to Jesus

9:35 Jesus heard that they had thrown him out, so he found the man ⁷⁰⁹  and said to him, “Do you believe in the Son of Man?” ⁷¹⁰  9:36 The man ⁷¹¹  replied, ⁷¹²  “And who is he, sir, that ⁷¹³  I may believe in him?” 9:37 Jesus told him, “You have seen him; he ⁷¹⁴  is the one speaking with you.” ⁷¹⁵  9:38 [He said, “Lord, I believe,” and he worshiped him. ⁷¹⁶  9:39 Jesus ⁷¹⁷  said,] ⁷¹⁸  “For judgment I have come into this world, so that those who do not see may gain their sight, ⁷¹⁹  and the ones who see may become blind.”

9:40 Some of the Pharisees ⁷²⁰  who were with him heard this ⁷²¹  and asked him, ⁷²²  “We are not blind too, are we?” ⁷²³  9:41 Jesus replied, ⁷²⁴  “If you were blind, you would not be guilty of sin, ⁷²⁵  but now because you claim that you can see, ⁷²⁶  your guilt ⁷²⁷  remains.” ⁷²⁸ 

Jesus as the Good Shepherd

10:1 “I tell you the solemn truth, ⁷²⁹  the one who does not enter the sheepfold ⁷³⁰  by the door, ⁷³¹  but climbs in some other way, is a thief and a robber. 10:2 The one who enters by the door is the shepherd of the sheep. 10:3 The doorkeeper ⁷³²  opens the door ⁷³³  for him, ⁷³⁴  and the sheep hear his voice. He ⁷³⁵  calls his own sheep by name and leads them out. ⁷³⁶  10:4 When he has brought all his own sheep ⁷³⁷  out, he goes ahead of them, and the sheep follow him because they recognize ⁷³⁸  his voice. 10:5 They will never follow a stranger, ⁷³⁹  but will run away from him, because they do not recognize ⁷⁴⁰  the stranger’s voice.” ⁷⁴¹  10:6 Jesus told them this parable, ⁷⁴²  but they ⁷⁴³  did not understand ⁷⁴⁴  what he was saying to them.

10:7 So Jesus said to them again, “I tell you the solemn truth, ⁷⁴⁵  I am the door for the sheep. ⁷⁴⁶  10:8 All who came before me were ⁷⁴⁷  thieves and robbers, but the sheep did not listen to them. ⁷⁴⁸  10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, ⁷⁴⁹  and find pasture. ⁷⁵⁰  10:10 The thief comes only to steal and kill ⁷⁵¹  and destroy; I have come so that they may have life, and may have it abundantly. ⁷⁵² 

10:11 “I am the good ⁷⁵³  shepherd. The good shepherd lays down his life ⁷⁵⁴  for the sheep. 10:12 The hired hand, ⁷⁵⁵  who is not a shepherd and does not own sheep, sees the wolf coming and abandons ⁷⁵⁶  the sheep and runs away. ⁷⁵⁷  So the wolf attacks ⁷⁵⁸  the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, ⁷⁵⁹  he runs away. ⁷⁶⁰ 

10:14 “I am the good shepherd. I ⁷⁶¹  know my own ⁷⁶²  and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life ⁷⁶³  for ⁷⁶⁴  the sheep. 10:16 I have ⁷⁶⁵  other sheep that do not come from ⁷⁶⁶  this sheepfold. ⁷⁶⁷  I must bring them too, and they will listen to my voice, ⁷⁶⁸  so that ⁷⁶⁹  there will be one flock and ⁷⁷⁰  one shepherd. 10:17 This is why the Father loves me ⁷⁷¹  – because I lay down my life, ⁷⁷²  so that I may take it back again. 10:18 No one takes it away from me, but I lay it down ⁷⁷³  of my own free will. ⁷⁷⁴  I have the authority ⁷⁷⁵  to lay it down, and I have the authority ⁷⁷⁶  to take it back again. This commandment ⁷⁷⁷  I received from my Father.”

10:19 Another sharp division took place among the Jewish people ⁷⁷⁸  because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! ⁷⁷⁹  Why do you listen to him?” 10:21 Others said, “These are not the words ⁷⁸⁰  of someone possessed by a demon. A demon cannot cause the blind to see, ⁷⁸¹  can it?” ⁷⁸² 

Jesus at the Feast of Dedication

10:22 Then came the feast of the Dedication ⁷⁸³  in Jerusalem. ⁷⁸⁴  10:23 It was winter, ⁷⁸⁵  and Jesus was walking in the temple area ⁷⁸⁶  in Solomon’s Portico. ⁷⁸⁷  10:24 The Jewish leaders ⁷⁸⁸  surrounded him and asked, ⁷⁸⁹  “How long will you keep us in suspense? ⁷⁹⁰  If you are the Christ, ⁷⁹¹  tell us plainly.” ⁷⁹²  10:25 Jesus replied, ⁷⁹³  “I told you and you do not believe. The deeds ⁷⁹⁴  I do in my Father’s name testify about me. 10:26 But you refuse to believe because you are not my sheep. 10:27 My sheep listen to my voice, and I know them, and they follow me. 10:28 I give ⁷⁹⁵  them eternal life, and they will never perish; ⁷⁹⁶  no one will snatch ⁷⁹⁷  them from my hand. 10:29 My Father, who has given them to me, is greater than all, ⁷⁹⁸  and no one can snatch ⁷⁹⁹  them from my Father’s hand. 10:30 The Father and I ⁸⁰⁰  are one.” ⁸⁰¹ 

10:31 The Jewish leaders ⁸⁰²  picked up rocks again to stone him to death. 10:32 Jesus said to them, ⁸⁰³  “I have shown you many good deeds ⁸⁰⁴  from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders ⁸⁰⁵  replied, ⁸⁰⁶  “We are not going to stone you for a good deed ⁸⁰⁷  but for blasphemy, ⁸⁰⁸  because ⁸⁰⁹  you, a man, are claiming to be God.” ⁸¹⁰ 

10:34 Jesus answered, ⁸¹¹  “Is it not written in your law, ‘I said, you are gods’? ⁸¹²  10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), ⁸¹³  10:36 do you say about the one whom the Father set apart ⁸¹⁴  and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 10:37 If I do not perform ⁸¹⁵  the deeds ⁸¹⁶  of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, ⁸¹⁷  so that you may come to know ⁸¹⁸  and understand that I am in the Father and the Father is in me.” 10:39 Then ⁸¹⁹  they attempted ⁸²⁰  again to seize him, but he escaped their clutches. ⁸²¹ 

10:40 Jesus ⁸²²  went back across the Jordan River ⁸²³  again to the place where John ⁸²⁴  had been baptizing at an earlier time, ⁸²⁵  and he stayed there. 10:41 Many ⁸²⁶  came to him and began to say, “John ⁸²⁷  performed ⁸²⁸  no miraculous sign, but everything John said about this man ⁸²⁹  was true!” 10:42 And many believed in Jesus ⁸³⁰  there.

The Death of Lazarus

11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. ⁸³¹  11:2 (Now it was Mary who anointed the Lord with perfumed oil ⁸³²  and wiped his feet dry with her hair, whose brother Lazarus was sick.) ⁸³³  11:3 So the sisters sent a message ⁸³⁴  to Jesus, ⁸³⁵  “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, ⁸³⁶  but to God’s glory, ⁸³⁷  so that the Son of God may be glorified through it.” ⁸³⁸  11:5 (Now Jesus loved Martha and her sister and Lazarus.) ⁸³⁹ 

11:6 So when he heard that Lazarus ⁸⁴⁰  was sick, he remained in the place where he was for two more days. 11:7 Then after this, he said to his disciples, “Let us go to Judea again.” ⁸⁴¹  11:8 The disciples replied, ⁸⁴²  “Rabbi, the Jewish leaders ⁸⁴³  were just now trying ⁸⁴⁴  to stone you to death! Are ⁸⁴⁵  you going there again?” 11:9 Jesus replied, ⁸⁴⁶  “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, ⁸⁴⁷  because he sees the light of this world. ⁸⁴⁸  11:10 But if anyone walks around at night, ⁸⁴⁹  he stumbles, ⁸⁵⁰  because the light is not in him.”

11:11 After he said this, he added, ⁸⁵¹  “Our friend Lazarus has fallen asleep. ⁸⁵²  But I am going there to awaken him.” 11:12 Then the disciples replied, ⁸⁵³  “Lord, if he has fallen asleep, he will recover.” 11:13 (Now Jesus had been talking about ⁸⁵⁴  his death, but they ⁸⁵⁵  thought he had been talking about real sleep.) ⁸⁵⁶ 

11:14 Then Jesus told them plainly, “Lazarus has died, 11:15 and I am glad ⁸⁵⁷  for your sake that I was not there, so that you may believe. ⁸⁵⁸  But let us go to him.” 11:16 So Thomas (called Didymus ⁸⁵⁹ ) ⁸⁶⁰  said to his fellow disciples, “Let us go too, so that we may die with him.” ⁸⁶¹ 

Speaking with Martha and Mary

11:17 When ⁸⁶²  Jesus arrived, ⁸⁶³  he found that Lazarus ⁸⁶⁴  had been in the tomb four days already. ⁸⁶⁵  11:18 (Now Bethany was less than two miles ⁸⁶⁶  from Jerusalem, ⁸⁶⁷  11:19 so many of the Jewish people of the region ⁸⁶⁸  had come to Martha and Mary to console them ⁸⁶⁹  over the loss of their brother.) ⁸⁷⁰  11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. ⁸⁷¹  11:21 Martha ⁸⁷²  said to Jesus, “Lord, if you had been here, my brother would not have died. 11:22 But even now I know that whatever you ask from God, God will grant ⁸⁷³  you.” ⁸⁷⁴ 

11:23 Jesus replied, ⁸⁷⁵  “Your brother will come back to life again.” ⁸⁷⁶  11:24 Martha said, ⁸⁷⁷  “I know that he will come back to life again ⁸⁷⁸  in the resurrection at the last day.” 11:25 Jesus said to her, “I am the resurrection and the life. The one who believes in me will live ⁸⁷⁹  even if he dies, 11:26 and the one who lives and believes in me will never die. ⁸⁸⁰  Do you believe this?” 11:27 She replied, ⁸⁸¹  “Yes, Lord, I believe ⁸⁸²  that you are the Christ, ⁸⁸³  the Son of God who comes into the world.” ⁸⁸⁴ 

11:28 And when she had said this, Martha ⁸⁸⁵  went and called her sister Mary, saying privately, ⁸⁸⁶  “The Teacher is here and is asking for you.” ⁸⁸⁷  11:29 So when Mary ⁸⁸⁸  heard this, she got up quickly and went to him. 11:30 (Now Jesus had not yet entered the village, but was still in the place where Martha had come out to meet him.) 11:31 Then the people ⁸⁸⁹  who were with Mary ⁸⁹⁰  in the house consoling her saw her ⁸⁹¹  get up quickly and go out. They followed her, because they thought she was going to the tomb to weep ⁸⁹²  there.

11:32 Now when Mary came to the place where Jesus was and saw him, she fell at his feet and said to him, “Lord, if you had been here, my brother would not have died.” 11:33 When Jesus saw her weeping, and the people ⁸⁹³  who had come with her weeping, he was intensely moved ⁸⁹⁴  in spirit and greatly distressed. ⁸⁹⁵  11:34 He asked, ⁸⁹⁶  “Where have you laid him?” ⁸⁹⁷  They replied, ⁸⁹⁸  “Lord, come and see.” 11:35 Jesus wept. ⁸⁹⁹  11:36 Thus the people who had come to mourn ⁹⁰⁰  said, “Look how much he loved him!” 11:37 But some of them said, “This is the man who caused the blind man to see! ⁹⁰¹  Couldn’t he have done something to keep Lazarus ⁹⁰²  from dying?”

Lazarus Raised from the Dead

11:38 Jesus, intensely moved ⁹⁰³  again, came to the tomb. (Now it was a cave, and a stone was placed across it.) ⁹⁰⁴  11:39 Jesus said, “Take away the stone.” ⁹⁰⁵  Martha, the sister of the deceased, ⁹⁰⁶  replied, “Lord, by this time the body will have a bad smell, ⁹⁰⁷  because he has been buried ⁹⁰⁸  four days.” ⁹⁰⁹  11:40 Jesus responded, ⁹¹⁰  “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away ⁹¹¹  the stone. Jesus looked upward ⁹¹²  and said, “Father, I thank you that you have listened to me. ⁹¹³  11:42 I knew that you always listen to me, ⁹¹⁴  but I said this ⁹¹⁵  for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When ⁹¹⁶  he had said this, he shouted in a loud voice, ⁹¹⁷  “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, ⁹¹⁸  and a cloth wrapped around his face. ⁹¹⁹  Jesus said to them, “Unwrap him ⁹²⁰  and let him go.”

The Response of the Jewish Leaders

11:45 Then many of the people, ⁹²¹  who had come with Mary and had seen the things Jesus ⁹²²  did, believed in him. 11:46 But some of them went to the Pharisees ⁹²³  and reported to them ⁹²⁴  what Jesus had done. 11:47 So the chief priests and the Pharisees ⁹²⁵  called the council ⁹²⁶  together and said, “What are we doing? For this man is performing many miraculous signs. 11:48 If we allow him to go on in this way, ⁹²⁷  everyone will believe in him, and the Romans will come and take away our sanctuary ⁹²⁸  and our nation.”

11:49 Then one of them, Caiaphas, who was high priest that year, said, ⁹²⁹  “You know nothing at all! 11:50 You do not realize ⁹³⁰  that it is more to your advantage to have one man ⁹³¹  die for the people than for the whole nation to perish.” ⁹³²  11:51 (Now he did not say this on his own, ⁹³³  but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, ⁹³⁴  11:52 and not for the Jewish nation ⁹³⁵  only, ⁹³⁶  but to gather together ⁹³⁷  into one the children of God who are scattered.) ⁹³⁸  11:53 So from that day they planned together to kill him.

11:54 Thus Jesus no longer went ⁹³⁹  around publicly ⁹⁴⁰  among the Judeans, ⁹⁴¹  but went away from there to the region near the wilderness, to a town called Ephraim, ⁹⁴²  and stayed there with his disciples. 11:55 Now the Jewish feast of Passover ⁹⁴³  was near, and many people went up to Jerusalem ⁹⁴⁴  from the rural areas before the Passover to cleanse themselves ritually. ⁹⁴⁵  11:56 Thus they were looking for Jesus, ⁹⁴⁶  and saying to one another as they stood in the temple courts, ⁹⁴⁷  “What do you think? That he won’t come to the feast?” 11:57 (Now the chief priests and the Pharisees ⁹⁴⁸  had given orders that anyone who knew where Jesus ⁹⁴⁹  was should report it, so that they could arrest ⁹⁵⁰  him.) ⁹⁵¹ 

Jesus’ Anointing

12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he ⁹⁵²  had raised from the dead. 12:2 So they prepared a dinner for Jesus ⁹⁵³  there. Martha ⁹⁵⁴  was serving, and Lazarus was among those present at the table ⁹⁵⁵  with him. 12:3 Then Mary took three quarters of a pound ⁹⁵⁶  of expensive aromatic oil from pure nard ⁹⁵⁷  and anointed the feet of Jesus. She ⁹⁵⁸  then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) ⁹⁵⁹  12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) ⁹⁶⁰  said, 12:5 “Why wasn’t this oil sold for three hundred silver coins ⁹⁶¹  and the money ⁹⁶²  given to the poor?” 12:6 (Now Judas ⁹⁶³  said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, ⁹⁶⁴  he used to steal what was put into it.) ⁹⁶⁵  12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. ⁹⁶⁶  12:8 For you will always have the poor with you, but you will not always have me!” ⁹⁶⁷ 

12:9 Now a large crowd of Judeans ⁹⁶⁸  learned ⁹⁶⁹  that Jesus ⁹⁷⁰  was there, and so they came not only because of him ⁹⁷¹  but also to see Lazarus whom he had raised from the dead. 12:10 So the chief priests planned to kill Lazarus too, ⁹⁷²  12:11 for on account of him many of the Jewish people from Jerusalem ⁹⁷³  were going away and believing in Jesus.

The Triumphal Entry

12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. ⁹⁷⁴  12:13 So they took branches of palm trees ⁹⁷⁵  and went out to meet him. They began to shout, ⁹⁷⁶  “Hosanna! ⁹⁷⁷  Blessed is the one who comes in the name of the Lord! ⁹⁷⁸  Blessed is ⁹⁷⁹  the king of Israel!” 12:14 Jesus found a young donkey ⁹⁸⁰  and sat on it, just as it is written, 12:15 “Do not be afraid, people of Zion; ⁹⁸¹  look, your king is coming, seated on a donkey’s colt!” ⁹⁸²  12:16 (His disciples did not understand these things when they first happened, ⁹⁸³  but when Jesus was glorified, ⁹⁸⁴  then they remembered that these things were written about him and that these things had happened ⁹⁸⁵  to him.) ⁹⁸⁶ 

12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. ⁹⁸⁷  12:18 Because they had heard that Jesus ⁹⁸⁸  had performed this miraculous sign, the crowd went out to meet him. 12:19 Thus the Pharisees ⁹⁸⁹  said to one another, “You see that you can do nothing. Look, the world has run off after him!”

Seekers

12:20 Now some Greeks ⁹⁹⁰  were among those who had gone up to worship at the feast. 12:21 So these approached Philip, ⁹⁹¹  who was from Bethsaida in Galilee, and requested, ⁹⁹²  “Sir, we would like to see Jesus.” 12:22 Philip went and told Andrew, and they both ⁹⁹³  went and told Jesus. 12:23 Jesus replied, ⁹⁹⁴  “The time ⁹⁹⁵  has come for the Son of Man to be glorified. ⁹⁹⁶  12:24 I tell you the solemn truth, ⁹⁹⁷  unless a kernel of wheat falls into the ground and dies, it remains by itself alone. ⁹⁹⁸  But if it dies, it produces ⁹⁹⁹  much grain. ¹⁰⁰⁰  12:25 The one who loves his life ¹⁰⁰¹  destroys ¹⁰⁰²  it, and the one who hates his life in this world guards ¹⁰⁰³  it for eternal life. 12:26 If anyone wants to serve me, he must follow ¹⁰⁰⁴  me, and where I am, my servant will be too. ¹⁰⁰⁵  If anyone serves me, the Father will honor him.

12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me ¹⁰⁰⁶  from this hour’? ¹⁰⁰⁷  No, but for this very reason I have come to this hour. ¹⁰⁰⁸  12:28 Father, glorify your name.” Then a voice came from heaven, ¹⁰⁰⁹  “I have glorified it, ¹⁰¹⁰  and I will glorify it ¹⁰¹¹  again.” 12:29 The crowd that stood there and heard the voice ¹⁰¹²  said that it had thundered. Others said that an angel had spoken to him. ¹⁰¹³  12:30 Jesus said, ¹⁰¹⁴  “This voice has not come for my benefit ¹⁰¹⁵  but for yours. 12:31 Now is the judgment of this world; now the ruler of this world ¹⁰¹⁶  will be driven out. ¹⁰¹⁷  12:32 And I, when I am lifted up from the earth, will draw all people ¹⁰¹⁸  to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) ¹⁰¹⁹ 

12:34 Then the crowd responded, ¹⁰²⁰  “We have heard from the law that the Christ ¹⁰²¹  will remain forever. ¹⁰²²  How ¹⁰²³  can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” 12:35 Jesus replied, ¹⁰²⁴  “The light is with you for a little while longer. ¹⁰²⁵  Walk while you have the light, so that the darkness may not overtake you. ¹⁰²⁶  The one who walks in the darkness does not know where he is going. 12:36 While you have the light, believe in the light, so that you may become sons of light.” ¹⁰²⁷  When Jesus had said these things, he went away and hid himself from them.

The Outcome of Jesus’ Public Ministry Foretold

12:37 Although Jesus ¹⁰²⁸  had performed ¹⁰²⁹  so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word ¹⁰³⁰  of Isaiah the prophet would be fulfilled. He said, ¹⁰³¹  “Lord, who has believed our message, and to whom has the arm of the Lord ¹⁰³²  been revealed?” ¹⁰³³  12:39 For this reason they could not believe, ¹⁰³⁴  because again Isaiah said,

12:40 “He has blinded their eyes

and hardened their heart, ¹⁰³⁵ 

so that they would not see with their eyes

and understand with their heart, ¹⁰³⁶ 

and turn to me, ¹⁰³⁷  and I would heal them.” ¹⁰³⁸ 

12:41 Isaiah said these things because he saw Christ’s ¹⁰³⁹  glory, and spoke about him.

12:42 Nevertheless, even among the rulers ¹⁰⁴⁰  many believed in him, but because of the Pharisees ¹⁰⁴¹  they would not confess Jesus to be the Christ, ¹⁰⁴²  so that they would not be put out of ¹⁰⁴³  the synagogue. ¹⁰⁴⁴  12:43 For they loved praise ¹⁰⁴⁵  from men more than praise ¹⁰⁴⁶  from God.

Jesus’ Final Public Words

12:44 But Jesus shouted out, ¹⁰⁴⁷  “The one who believes in me does not believe in me, but in the one who sent me, ¹⁰⁴⁸  12:45 and the one who sees me sees the one who sent me. ¹⁰⁴⁹  12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness. 12:47 If anyone ¹⁰⁵⁰  hears my words and does not obey them, ¹⁰⁵¹  I do not judge him. For I have not come to judge the world, but to save the world. ¹⁰⁵²  12:48 The one who rejects me and does not accept ¹⁰⁵³  my words has a judge; ¹⁰⁵⁴  the word ¹⁰⁵⁵  I have spoken will judge him at the last day. 12:49 For I have not spoken from my own authority, ¹⁰⁵⁶  but the Father himself who sent me has commanded me ¹⁰⁵⁷  what I should say and what I should speak. 12:50 And I know that his commandment is eternal life. ¹⁰⁵⁸  Thus the things I say, I say just as the Father has told me.” ¹⁰⁵⁹ 

Washing the Disciples’ Feet

13:1 Just before the Passover feast, Jesus knew that his time ¹⁰⁶⁰  had come to depart ¹⁰⁶¹  from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. ¹⁰⁶²  13:2 The evening meal ¹⁰⁶³  was in progress, and the devil had already put into the heart ¹⁰⁶⁴  of Judas Iscariot, Simon’s son, that he should betray ¹⁰⁶⁵  Jesus. ¹⁰⁶⁶  13:3 Because Jesus ¹⁰⁶⁷  knew that the Father had handed all things over to him, ¹⁰⁶⁸  and that he had come from God and was going back to God, 13:4 he got up from the meal, removed ¹⁰⁶⁹  his outer clothes, ¹⁰⁷⁰  took a towel and tied it around himself. ¹⁰⁷¹  13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. ¹⁰⁷² 

13:6 Then he came to Simon Peter. Peter ¹⁰⁷³  said to him, “Lord, are you going to wash ¹⁰⁷⁴  my feet?” 13:7 Jesus replied, ¹⁰⁷⁵  “You do not understand ¹⁰⁷⁶  what I am doing now, but you will understand ¹⁰⁷⁷  after these things.” 13:8 Peter said to him, “You will never wash my feet!” ¹⁰⁷⁸  Jesus replied, ¹⁰⁷⁹  “If I do not wash you, you have no share with me.” ¹⁰⁸⁰  13:9 Simon Peter said to him, “Lord, wash ¹⁰⁸¹  not only my feet, but also my hands and my head!” 13:10 Jesus replied, ¹⁰⁸²  “The one who has bathed needs only to wash his feet, ¹⁰⁸³  but is completely ¹⁰⁸⁴  clean. ¹⁰⁸⁵  And you disciples ¹⁰⁸⁶  are clean, but not every one of you.” 13:11 (For Jesus ¹⁰⁸⁷  knew the one who was going to betray him. For this reason he said, “Not every one of you is ¹⁰⁸⁸  clean.”) ¹⁰⁸⁹ 

13:12 So when Jesus ¹⁰⁹⁰  had washed their feet and put his outer clothing back on, he took his place at the table ¹⁰⁹¹  again and said to them, “Do you understand ¹⁰⁹²  what I have done for you? 13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, ¹⁰⁹³  for that is what I am. ¹⁰⁹⁴  13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 13:15 For I have given you an example ¹⁰⁹⁵  – you should do just as I have done for you. 13:16 I tell you the solemn truth, ¹⁰⁹⁶  the slave ¹⁰⁹⁷  is not greater than his master, nor is the one who is sent as a messenger ¹⁰⁹⁸  greater than the one who sent him. 13:17 If you understand ¹⁰⁹⁹  these things, you will be blessed if you do them.

The Announcement of Jesus’ Betrayal

13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, ¹¹⁰⁰  ‘The one who eats my bread ¹¹⁰¹  has turned against me.’ ¹¹⁰²  13:19 I am telling you this now, ¹¹⁰³  before it happens, so that when it happens you may believe ¹¹⁰⁴  that I am he. ¹¹⁰⁵  13:20 I tell you the solemn truth, ¹¹⁰⁶  whoever accepts ¹¹⁰⁷  the one I send accepts me, and whoever accepts me accepts the one who sent me.” ¹¹⁰⁸ 

13:21 When he had said these things, Jesus was greatly distressed ¹¹⁰⁹  in spirit, and testified, ¹¹¹⁰  “I tell you the solemn truth, ¹¹¹¹  one of you will betray me.” ¹¹¹²  13:22 The disciples began to look at one another, worried and perplexed ¹¹¹³  to know which of them he was talking about. 13:23 One of his disciples, the one Jesus loved, ¹¹¹⁴  was at the table ¹¹¹⁵  to the right of Jesus in a place of honor. ¹¹¹⁶  13:24 So Simon Peter ¹¹¹⁷  gestured to this disciple ¹¹¹⁸  to ask Jesus ¹¹¹⁹  who it was he was referring to. ¹¹²⁰  13:25 Then the disciple whom Jesus loved ¹¹²¹  leaned back against Jesus’ chest and asked him, “Lord, who is it?” 13:26 Jesus replied, ¹¹²²  “It is the one to whom I will give this piece of bread ¹¹²³  after I have dipped it in the dish.” ¹¹²⁴  Then he dipped the piece of bread in the dish ¹¹²⁵  and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas ¹¹²⁶  took the piece of bread, Satan entered into him. ¹¹²⁷  Jesus said to him, ¹¹²⁸  “What you are about to do, do quickly.” 13:28 (Now none of those present at the table ¹¹²⁹  understood ¹¹³⁰  why Jesus ¹¹³¹  said this to Judas. ¹¹³²  13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, ¹¹³³  or to give something to the poor.) ¹¹³⁴  13:30 Judas ¹¹³⁵  took the piece of bread and went out immediately. (Now it was night.) ¹¹³⁶ 

The Prediction of Peter’s Denial

13:31 When ¹¹³⁷  Judas ¹¹³⁸  had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, ¹¹³⁹  God will also glorify him in himself, and he will glorify him right away. ¹¹⁴⁰  13:33 Children, I am still with you for a little while. You will look for me, ¹¹⁴¹  and just as I said to the Jewish religious leaders, ¹¹⁴²  ‘Where I am going you cannot come,’ ¹¹⁴³  now I tell you the same. ¹¹⁴⁴ 

13:34 “I give you a new commandment – to love ¹¹⁴⁵  one another. Just as I have loved you, you also are to love one another. ¹¹⁴⁶  13:35 Everyone ¹¹⁴⁷  will know by this that you are my disciples – if you have love for one another.”

13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, ¹¹⁴⁸  “Where I am going, you cannot follow me now, but you will follow later.” 13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” ¹¹⁴⁹  13:38 Jesus answered, “Will you lay down your life for me? ¹¹⁵⁰  I tell you the solemn truth, ¹¹⁵¹  the rooster will not crow until you have denied me three times!

Jesus’ Parting Words to His Disciples

14:1 “Do not let your hearts be distressed. ¹¹⁵²  You believe in God; ¹¹⁵³  believe also in me. 14:2 There are many dwelling places ¹¹⁵⁴  in my Father’s house. ¹¹⁵⁵  Otherwise, I would have told you, because ¹¹⁵⁶  I am going away to make ready ¹¹⁵⁷  a place for you. ¹¹⁵⁸  14:3 And if I go and make ready ¹¹⁵⁹  a place for you, I will come again and take you ¹¹⁶⁰  to be with me, ¹¹⁶¹  so that where I am you may be too. 14:4 And you know the way where I am going.” ¹¹⁶² 

14:5 Thomas said, ¹¹⁶³  “Lord, we don’t know where you are going. How can we know the way?” 14:6 Jesus replied, ¹¹⁶⁴  “I am the way, and the truth, and the life. ¹¹⁶⁵  No one comes to the Father except through me. 14:7 If you have known me, you will know my Father too. ¹¹⁶⁶  And from now on you do know him and have seen him.”

14:8 Philip said, ¹¹⁶⁷  “Lord, show us the Father, and we will be content.” ¹¹⁶⁸  14:9 Jesus replied, ¹¹⁶⁹  “Have I been with you for so long, and you have not known ¹¹⁷⁰  me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? 14:10 Do you not believe that I am in the Father, and the Father is in me? ¹¹⁷¹  The words that I say to you, I do not speak on my own initiative, ¹¹⁷²  but the Father residing in me performs ¹¹⁷³  his miraculous deeds. ¹¹⁷⁴  14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, ¹¹⁷⁵  believe because of the miraculous deeds ¹¹⁷⁶  themselves. 14:12 I tell you the solemn truth, ¹¹⁷⁷  the person who believes in me will perform ¹¹⁷⁸  the miraculous deeds ¹¹⁷⁹  that I am doing, ¹¹⁸⁰  and will perform ¹¹⁸¹  greater deeds ¹¹⁸²  than these, because I am going to the Father. 14:13 And I will do whatever you ask in my name, ¹¹⁸³  so that the Father may be glorified ¹¹⁸⁴  in the Son. 14:14 If you ask me anything in my name, I will do it.

Teaching on the Holy Spirit

14:15 “If you love me, you will obey ¹¹⁸⁵  my commandments. ¹¹⁸⁶  14:16 Then ¹¹⁸⁷  I will ask the Father, and he will give you another Advocate ¹¹⁸⁸  to be with you forever – 14:17 the Spirit of truth, whom the world cannot accept, ¹¹⁸⁹  because it does not see him or know him. But you know him, because he resides ¹¹⁹⁰  with you and will be ¹¹⁹¹  in you.

14:18 “I will not abandon ¹¹⁹²  you as orphans, ¹¹⁹³  I will come to you. ¹¹⁹⁴  14:19 In a little while ¹¹⁹⁵  the world will not see me any longer, but you will see me; because I live, you will live too. 14:20 You will know at that time ¹¹⁹⁶  that I am in my Father and you are in me and I am in you. 14:21 The person who has my commandments and obeys ¹¹⁹⁷  them is the one who loves me. ¹¹⁹⁸  The one ¹¹⁹⁹  who loves me will be loved by my Father, and I will love him and will reveal ¹²⁰⁰  myself to him.”

14:22 “Lord,” Judas (not Judas Iscariot) ¹²⁰¹  said, ¹²⁰²  “what has happened that you are going to reveal ¹²⁰³  yourself to us and not to the world?” 14:23 Jesus replied, ¹²⁰⁴  “If anyone loves me, he will obey ¹²⁰⁵  my word, and my Father will love him, and we will come to him and take up residence with him. ¹²⁰⁶  14:24 The person who does not love me does not obey ¹²⁰⁷  my words. And the word ¹²⁰⁸  you hear is not mine, but the Father’s who sent me.

14:25 “I have spoken these things while staying ¹²⁰⁹  with you. 14:26 But the Advocate, ¹²¹⁰  the Holy Spirit, whom the Father will send in my name, will teach you ¹²¹¹  everything, ¹²¹²  and will cause you to remember everything ¹²¹³  I said to you.

14:27 “Peace I leave with you; ¹²¹⁴  my peace I give to you; I do not give it ¹²¹⁵  to you as the world does. ¹²¹⁶  Do not let your hearts be distressed or lacking in courage. ¹²¹⁷  14:28 You heard me say to you, ¹²¹⁸  ‘I am going away and I am coming back to you.’ If you loved me, you would be glad ¹²¹⁹  that I am going to the Father, because the Father is greater than I am. ¹²²⁰  14:29 I have told you now before it happens, so that when it happens you may believe. ¹²²¹  14:30 I will not speak with you much longer, ¹²²²  for the ruler of this world is coming. ¹²²³  He has no power over me, ¹²²⁴  14:31 but I am doing just what the Father commanded me, so that the world may know ¹²²⁵  that I love the Father. ¹²²⁶  Get up, let us go from here.” ¹²²⁷ 

The Vine and the Branches

15:1 “I am the true vine ¹²²⁸  and my Father is the gardener. ¹²²⁹  15:2 He takes away ¹²³⁰  every branch that does not bear ¹²³¹  fruit in me. He ¹²³²  prunes ¹²³³  every branch that bears ¹²³⁴  fruit so that it will bear more fruit. 15:3 You are clean already ¹²³⁵  because of the word that I have spoken to you. 15:4 Remain ¹²³⁶  in me, and I will remain in you. ¹²³⁷  Just as the branch cannot bear fruit by itself, ¹²³⁸  unless it remains ¹²³⁹  in ¹²⁴⁰  the vine, so neither can you unless you remain ¹²⁴¹  in me.

15:5 “I am the vine; you are the branches. The one who remains ¹²⁴²  in me – and I in him – bears ¹²⁴³  much fruit, ¹²⁴⁴  because apart from me you can accomplish ¹²⁴⁵  nothing. 15:6 If anyone does not remain ¹²⁴⁶  in me, he is thrown out like a branch, and dries up; and such branches are gathered up and thrown into the fire, ¹²⁴⁷  and are burned up. ¹²⁴⁸  15:7 If you remain ¹²⁴⁹  in me and my words remain ¹²⁵⁰  in you, ask whatever you want, and it will be done for you. ¹²⁵¹  15:8 My Father is honored ¹²⁵²  by this, that ¹²⁵³  you bear ¹²⁵⁴  much fruit and show that you are ¹²⁵⁵  my disciples.

15:9 “Just as the Father has loved me, I have also loved you; remain ¹²⁵⁶  in my love. 15:10 If you obey ¹²⁵⁷  my commandments, you will remain ¹²⁵⁸  in my love, just as I have obeyed ¹²⁵⁹  my Father’s commandments and remain ¹²⁶⁰  in his love. 15:11 I have told you these things ¹²⁶¹  so that my joy may be in you, and your joy may be complete. 15:12 My commandment is this – to love one another just as I have loved you. ¹²⁶²  15:13 No one has greater love than this – that one lays down his life ¹²⁶³  for his friends. 15:14 You are my friends ¹²⁶⁴  if you do what I command you. 15:15 I no longer call you slaves, ¹²⁶⁵  because the slave does not understand ¹²⁶⁶  what his master is doing. But I have called you friends, because I have revealed to you everything ¹²⁶⁷  I heard ¹²⁶⁸  from my Father. 15:16 You did not choose me, but I chose you ¹²⁶⁹  and appointed you to go and bear ¹²⁷⁰  fruit, fruit that remains, ¹²⁷¹  so that whatever you ask the Father in my name he will give you. 15:17 This ¹²⁷²  I command you – to love one another.

The World’s Hatred

15:18 “If the world hates you, be aware ¹²⁷³  that it hated me first. ¹²⁷⁴  15:19 If you belonged to the world, ¹²⁷⁵  the world would love you as its own. ¹²⁷⁶  However, because you do not belong to the world, ¹²⁷⁷  but I chose you out of the world, for this reason ¹²⁷⁸  the world hates you. ¹²⁷⁹  15:20 Remember what ¹²⁸⁰  I told you, ‘A slave ¹²⁸¹  is not greater than his master.’ ¹²⁸²  If they persecuted me, they will also persecute you. If they obeyed ¹²⁸³  my word, they will obey ¹²⁸⁴  yours too. 15:21 But they will do all these things to you on account of ¹²⁸⁵  my name, because they do not know the one who sent me. ¹²⁸⁶  15:22 If I had not come and spoken to them, they would not be guilty of sin. ¹²⁸⁷  But they no longer have any excuse for their sin. 15:23 The one who hates me hates my Father too. 15:24 If I had not performed ¹²⁸⁸  among them the miraculous deeds ¹²⁸⁹  that no one else did, they would not be guilty of sin. ¹²⁹⁰  But now they have seen the deeds ¹²⁹¹  and have hated both me and my Father. ¹²⁹²  15:25 Now this happened ¹²⁹³  to fulfill the word that is written in their law, ‘They hated me without reason.’ ¹²⁹⁴  15:26 When the Advocate ¹²⁹⁵  comes, whom I will send you from the Father – the Spirit of truth who goes out from the Father – he ¹²⁹⁶  will testify about me, 15:27 and you also will testify, because you have been with me from the beginning.

Yohanes 20:22

20:22 And after he said this, he breathed on them and said, ¹²⁹⁷  “Receive the Holy Spirit. ¹²⁹⁸ 

[4:13]  ¹ tn Grk “answered and said to her.”

[4:13]  ² tn Grk “will thirst.”

[4:14]  ³ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁴ 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]  ⁵ 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).

[4:14]  ⁶ tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  ⁷ 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]  ⁸ 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).

[16:1]  ⁹ tn Grk “so that you will not be caused to stumble.”

[16:1]  sn In Johannine thought the verb σκανδαλίζω (skandalizw) means to trip up disciples and cause them to fall away from Jesus’ company (John 6:61, 1 John 2:10). Similar usage is found in Didache 16:5, an early Christian writing from around the beginning of the 2nd century a.d. An example of a disciple who falls away is Judas Iscariot. Here and again in 16:4 Jesus gives the purpose for his telling the disciples about coming persecution: He informs them so that when it happens, the disciples will not fall away, which in this context would refer to the confusion and doubt which they would certainly experience when such persecution began. There may have been a tendency for the disciples to expect immediately after Jesus’ victory over death the institution of the messianic kingdom, particularly in light of the turn of events recorded in the early chapters of Acts. Jesus here forestalls such disillusionment for the disciples by letting them know in advance that they will face persecution and even martyrdom as they seek to carry on his mission in the world after his departure. This material has parallels in the Olivet Discourse (Matt 24-25) and the synoptic parallels.

[16:2]  ¹⁰ tn Or “expel you from.”

[16:2]  ¹¹ sn See the note on synagogue in 6:59.

[16:2]  ¹² tn Grk “an hour.”

[16:2]  ¹³ sn Jesus now refers not to the time of his return to the Father, as he has frequently done up to this point, but to the disciples’ time of persecution. They will be excommunicated from Jewish synagogues. There will even be a time when those who kill Jesus’ disciples will think that they are offering service to God by putting the disciples to death. Because of the reference to service offered to God, it is almost certain that Jewish opposition is intended here in both cases rather than Jewish opposition in the first instance (putting the disciples out of synagogues) and Roman opposition in the second (putting the disciples to death). Such opposition materializes later and is recorded in Acts: The stoning of Stephen in 7:58-60 and the slaying of James the brother of John by Herod Agrippa I in Acts 12:2-3 are notable examples.

[16:3]  ¹⁴ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[16:3]  ¹⁵ sn Ignorance of Jesus and ignorance of the Father are also linked in 8:19; to know Jesus would be to know the Father also, but since the world does not know Jesus, neither does it know his Father. The world’s ignorance of the Father is also mentioned in 8:55, 15:21, and 17:25.

[16:4]  ¹⁶ tn The first half of v. 4 resumes the statement of 16:1, ταῦτα λελάληκα ὑμῖν (tauta lelalhka Jumin), in a somewhat more positive fashion, omitting the reference to the disciples being caused to stumble.

[16:4]  ¹⁷ tn Grk “their hour.”

[16:4]  ¹⁸ tn The words “about them” are not in the Greek text, but are implied.

[16:4]  ¹⁹ sn This verse serves as a transition between the preceding discussion of the persecutions the disciples will face in the world after the departure of Jesus, and the following discussion concerning the departure of Jesus and the coming of the Spirit-Paraclete. Jesus had not told the disciples these things from the beginning because he was with them.

[16:5]  ²⁰ sn Now the theme of Jesus’ impending departure is resumed (I am going to the one who sent me). It will also be mentioned in 16:10, 17, and 28. Jesus had said to his opponents in 7:33 that he was going to the one who sent him; in 13:33 he had spoken of going where the disciples could not come. At that point Peter had inquired where he was going, but it appears that Peter did not understand Jesus’ reply at that time and did not persist in further questioning. In 14:5 Thomas had asked Jesus where he was going.

[16:5]  ²¹ sn Now none of the disciples asks Jesus where he is going, and the reason is given in the following verse: They have been overcome with sadness as a result of the predictions of coming persecution that Jesus has just spoken to them in 15:18-25 and 16:1-4a. Their shock at Jesus’ revelation of coming persecution is so great that none of them thinks to ask him where it is that he is going.

[16:6]  ²² tn Or “distress” or “grief.”

[16:7]  ²³ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for a discussion of how this word is translated.

[16:8]  ²⁴ tn Grk “when that one.”

[16:8]  ²⁵ tn Or “will convict the world,” or “will expose the world.” The conjunction περί (peri) is used in 16:8-11 in the sense of “concerning” or “with respect to.” But what about the verb ἐλέγχω (elencw)? The basic meanings possible for this word are (1) “to convict or convince someone of something”; (2) “to bring to light or expose something; and (3) “to correct or punish someone.” The third possibility may be ruled out in these verses on contextual grounds since punishment is not implied. The meaning is often understood to be that the Paraclete will “convince” the world of its error, so that some at least will repent. But S. Mowinckel (“Die Vorstellungen des Spätjudentums vom heiligen Geist als Fürsprecher und der johanneische Paraklet,” ZNW 32 [1933]: 97-130) demonstrated that the verb ἐλέγχω did not necessarily imply the conversion or reform of the guilty party. This means it is far more likely that conviction in something of a legal sense is intended here (as in a trial). The only certainty is that the accused party is indeed proven guilty (not that they will acknowledge their guilt). Further confirmation of this interpretation is seen in John 14:17 where the world cannot receive the Paraclete and in John 3:20, where the evildoer deliberately refuses to come to the light, lest his deeds be exposed for what they really are (significantly, the verb in John 3:20 is also ἐλέγχω). However, if one wishes to adopt the meaning “prove guilty” for the use of ἐλέγχω in John 16:8 a difficulty still remains: While this meaning fits the first statement in 16:9 – the world is ‘proven guilty’ concerning its sin of refusing to believe in Jesus – it does not fit so well the second and third assertions in vv. 10-11. Thus R. E. Brown (John [AB], 2:705) suggests the more general meaning “prove wrong” which would fit in all three cases. This may be so, but there may also be a developmental aspect to the meaning, which would then shift from v. 9 to v. 10 to v. 11.

[16:8]  ²⁶ tn Grk “and concerning.”

[16:8]  ²⁷ tn Grk “and concerning.”

[16:9]  ²⁸ tn Or “that.” It is very difficult to determine whether ὅτι (Joti; 3 times in 16:9, 10, 11) should be understood as causal or appositional/explanatory: Brown and Bultmann favor appositional or explanatory, while Barrett and Morris prefer a causal sense. A causal idea is preferable here, since it also fits the parallel statements in vv. 10-11 better than an appositional or explanatory use would. In this case Jesus is stating in each instance the reason why the world is proven guilty or wrong by the Spirit-Paraclete.

[16:9]  ²⁹ sn Here (v. 9) the world is proven guilty concerning sin, and the reason given is their refusal to believe in Jesus. In 3:19 the effect of Jesus coming into the world as the Light of the world was to provoke judgment, by forcing people to choose up sides for or against him, and they chose darkness rather than light. In 12:37, at the very end of Jesus’ public ministry in John’s Gospel, people were still refusing to believe in him.

[16:10]  ³⁰ tn There are two questions that need to be answered: (1) what is the meaning of δικαιοσύνη (dikaiosunh) in this context, and (2) to whom does it pertain – to the world, or to someone else? (1) The word δικαιοσύνη occurs in the Gospel of John only here and in v. 8. It is often assumed that it refers to forensic justification, as it does so often in Paul’s writings. Thus the answer to question (2) would be that it refers to the world. L. Morris states, “The Spirit shows men (and no-one else can do this) that their righteousness before God depends not on their own efforts but on Christ’s atoning work for them” (John [NICNT], 699). Since the word occurs so infrequently in the Fourth Gospel, however, the context must be examined very carefully. The ὅτι (Joti) clause which follows provides an important clue: The righteousness in view here has to do with Jesus’ return to the Father and his absence from the disciples. It is true that in the Fourth Gospel part of what is involved in Jesus’ return to the Father is the cross, and it is through his substitutionary death that people are justified, so that Morris’ understanding of righteousness here is possible. But more basic than this is the idea that Jesus’ return to the Father constitutes his own δικαιοσύνη in the sense of vindication rather than forensic justification. Jesus had repeatedly claimed oneness with the Father, and his opponents had repeatedly rejected this and labeled him a deceiver, a sinner, and a blasphemer (John 5:18, 7:12, 9:24, 10:33, etc.). But Jesus, by his glorification through his return to the Father, is vindicated in his claims in spite of his opponents. In his vindication his followers are also vindicated as well, but their vindication derives from his. Thus one would answer question (1) by saying that in context δικαιοσύνης (dikaiosunh") refers not to forensic justification but vindication, and question (2) by referring this justification/vindication not to the world or even to Christians directly, but to Jesus himself. Finally, how does Jesus’ last statement in v. 10, that the disciples will see him no more, contribute to this? It is probably best taken as a reference to the presence of the Spirit-Paraclete, who cannot come until Jesus has departed (16:7). The meaning of v. 10 is thus: When the Spirit-Paraclete comes he will prove the world wrong concerning the subject of righteousness, namely, Jesus’ righteousness which is demonstrated when he is glorified in his return to the Father and the disciples see him no more (but they will have instead the presence of the Spirit-Paraclete, whom the world is not able to receive).

[16:10]  ³¹ tn Or “that.”

[16:11]  ³² sn The world is proven wrong concerning judgment, because the ruler of this world has been judged. Jesus’ righteousness before the Father, as proven by his return to the Father, his glorification, constitutes a judgment against Satan. This is parallel to the judgment of the world which Jesus provokes in 3:19-21: Jesus’ presence in the world as the Light of the world provokes the judgment of those in the world, because as they respond to the light (either coming to Jesus or rejecting him) so are they judged. That judgment is in a sense already realized. So it is here, where the judgment of Satan is already realized in Jesus’ glorification. This does not mean that Satan does not continue to be active in the world, and to exercise some power over it, just as in 3:19-21 the people in the world who have rejected Jesus and thus incurred judgment continue on in their opposition to Jesus for a time. In both cases the judgment is not immediately executed. But it is certain.

[16:11]  ³³ tn Or “that.”

[16:11]  ³⁴ sn The ruler of this world is a reference to Satan.

[16:11]  ³⁵ tn Or “judged.”

[16:12]  ³⁶ sn In what sense does Jesus have many more things to say to the disciples? Does this imply the continuation of revelation after his departure? This is probably the case, especially in light of v. 13 and following, which describe the work of the Holy Spirit in guiding the disciples into all truth. Thus Jesus was saying that he would continue to speak (to the twelve, at least) after his return to the Father. He would do this through the Holy Spirit whom he was going to send. It is possible that an audience broader than the twelve is addressed, and in the Johannine tradition there is evidence that later other Christians (or perhaps, professed Christians) claimed to be recipients of revelation through the Spirit-Paraclete (1 John 4:1-6).

[16:12]  ³⁷ tn Or (perhaps) “you cannot accept.”

[16:13]  ³⁸ tn Grk “that one.”

[16:13]  ³⁹ tn Or “will lead.”

[16:13]  ⁴⁰ sn Three important points must be noted here. (1) When the Holy Spirit comes, he will guide the disciples into all truth. What Jesus had said in 8:31-32, “If you continue to follow my teaching you are really my disciples, and you will know the truth, and the truth will set you free,” will ultimately be realized in the ongoing ministry of the Holy Spirit to the disciples after Jesus’ departure. (2) The things the Holy Spirit speaks to them will not be things which originate from himself (he will not speak on his own authority), but things he has heard. This could be taken to mean that no new revelation is involved, as R. E. Brown does (John [AB], 2:714-15). This is a possible but not a necessary inference. The point here concerns the source of the things the Spirit will say to the disciples and does not specifically exclude originality of content. (3) Part at least of what the Holy Spirit will reveal to the disciples will concern what is to come, not just fuller implications of previous sayings of Jesus and the like. This does seem to indicate that at least some new revelation is involved. But the Spirit is not the source or originator of these things – Jesus is the source, and he will continue to speak to his disciples through the Spirit who has come to indwell them. This does not answer the question, however, whether these words are addressed to all followers of Jesus, or only to his apostles. Different modern commentators will answer this question differently. Since in the context of the Farewell Discourse Jesus is preparing the twelve to carry on his ministry after his departure, it is probably best to take these statements as specifically related only to the twelve. Some of this the Holy Spirit does directly for all believers today; other parts of this statement are fulfilled through the apostles (e.g., in giving the Book of Revelation the Spirit speaks through the apostles to the church today of things to come). One of the implications of this is that a doctrine does not have to be traced back to an explicit teaching of Jesus to be authentic; all that is required is apostolic authority.

[16:13]  ⁴¹ tn Grk “speak from himself.”

[16:13]  ⁴² tn Or will announce to you.”

[16:13]  ⁴³ tn Grk “will tell you the things to come.”

[16:14]  ⁴⁴ tn Grk “That one.”

[16:14]  ⁴⁵ tn Or “will honor me.”

[16:14]  ⁴⁶ tn Or “he will take.”

[16:14]  ⁴⁷ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:14]  ⁴⁸ tn Or “will announce it to you.”

[16:15]  ⁴⁹ tn Grk “I said he”; the referent (the Spirit) has been specified in the translation for clarity.

[16:15]  ⁵⁰ tn The words “what is mine” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:15]  ⁵¹ tn Or “will announce it to you.”

[16:16]  ⁵² tn Grk “A little while, and you.”

[16:16]  ⁵³ tn Grk “and again a little while, and you.”

[16:16]  ⁵⁴ sn The phrase after a little while, you will see me is sometimes taken to refer to the coming of the Holy Spirit after Jesus departs, but (as at 14:19) it is much more probable that it refers to the postresurrection appearances of Jesus to the disciples. There is no indication in the context that the disciples will see Jesus only with “spiritual” sight, as would be the case if the coming of the Spirit is in view.

[16:17]  ⁵⁵ tn Grk “What is this that he is saying to us.”

[16:17]  ⁵⁶ tn Grk “A little while, and you.”

[16:17]  ⁵⁷ tn Grk “and again a little while, and you.”

[16:17]  ⁵⁸ sn These fragmentary quotations of Jesus’ statements are from 16:16 and 16:10, and indicate that the disciples heard only part of what Jesus had to say to them on this occasion.

[16:18]  ⁵⁹ tn Grk “they kept on saying.”

[16:18]  ⁶⁰ tn Grk “What is this that he says.”

[16:18]  ⁶¹ tn Grk “A little while.” Although the phrase τὸ μικρόν (to mikron) in John 16:18 could be translated simply “a little while,” it was translated “in a little while” to maintain the connection to John 16:16, where it has the latter meaning in context.

[16:18]  ⁶² tn Or “we do not know.”

[16:18]  ⁶³ tn Grk “what he is speaking.”

[16:19]  ⁶⁴ tn Grk “knew.”

[16:19]  sn Jesus could see. Supernatural knowledge of what the disciples were thinking is not necessarily in view here. Given the disciples’ confused statements in the preceding verses, it was probably obvious to Jesus that they wanted to ask what he meant.

[16:19]  ⁶⁵ tn The words “about these things” are not in the Greek text, but are implied. Direct objects were often omitted in Greek when clear from the context.

[16:19]  ⁶⁶ tn Καί (kai) has been translated as “so” here to indicate the following statement is a result of Jesus’ observation in v. 19a.

[16:19]  ⁶⁷ tn Grk “inquiring” or “seeking.”

[16:19]  ⁶⁸ tn Grk “A little while, and you.”

[16:19]  ⁶⁹ tn Grk “and again a little while, and you.”

[16:20]  ⁷⁰ tn Grk “Truly, truly, I say to you.”

[16:20]  ⁷¹ tn Or “wail,” “cry.”

[16:20]  ⁷² tn Or “lament.”

[16:20]  ⁷³ tn Or “sorrowful.”

[16:20]  ⁷⁴ tn Grk “will become.”

[16:21]  ⁷⁵ sn The same word translated distress here has been translated sadness in the previous verse (a wordplay that is not exactly reproducible in English).

[16:21]  ⁷⁶ tn Grk “her hour.”

[16:21]  ⁷⁷ tn Grk “that a man” (but in a generic sense, referring to a human being).

[16:21]  ⁷⁸ sn Jesus now compares the situation of the disciples to a woman in childbirth. Just as the woman in the delivery of her child experiences real pain and anguish (has distress), so the disciples will also undergo real anguish at the crucifixion of Jesus. But once the child has been born, the mother’s anguish is turned into joy, and she forgets the past suffering. The same will be true of the disciples, who after Jesus’ resurrection and reappearance to them will forget the anguish they suffered at his death on account of their joy.

[16:22]  ⁷⁹ tn Or “distress.”

[16:22]  ⁸⁰ sn An allusion to Isa 66:14 LXX, which reads: “Then you will see, and your heart will be glad, and your bones will flourish like the new grass; and the hand of the Lord will be made known to his servants, but he will be indignant toward his enemies.” The change from “you will see [me]” to I will see you places more emphasis on Jesus as the one who reinitiates the relationship with the disciples after his resurrection, but v. 16 (you will see me) is more like Isa 66:14. Further support for seeing this allusion as intentional is found in Isa 66:7, which uses the same imagery of the woman giving birth found in John 16:21. In the context of Isa 66 the passages refer to the institution of the messianic kingdom, and in fact the last clause of 66:14 along with the following verses (15-17) have yet to be fulfilled. This is part of the tension of present and future eschatological fulfillment that runs throughout the NT, by virtue of the fact that there are two advents. Some prophecies are fulfilled or partially fulfilled at the first advent, while other prophecies or parts of prophecies await fulfillment at the second.

[16:23]  ⁸¹ tn Grk “And in that day.”

[16:23]  ⁸² tn Grk “Truly, truly, I say to you.”

[16:23]  ⁸³ sn This statement is also found in John 15:16.

[16:24]  ⁸⁴ 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.

[16:25]  ⁸⁵ tn Or “in parables”; or “in metaphors.” There is some difficulty in defining παροιμίαις (paroimiai") precisely: A translation like “parables” does not convey accurately the meaning. BDAG 779-80 s.v. παροιμία suggests in general “proverb, saw, maxim,” but for Johannine usage “veiled saying, figure of speech, in which esp. lofty ideas are concealed.” In the preceding context of the Farewell Discourse, Jesus has certainly used obscure language and imagery at times: John 13:8-11; 13:16; 15:1-17; and 16:21 could all be given as examples. In the LXX this word is used to translate the Hebrew mashal which covers a wide range of figurative speech, often containing obscure or enigmatic elements.

[16:25]  ⁸⁶ tn Grk “an hour.”

[16:25]  ⁸⁷ tn Or “inform you.”

[16:25]  ⁸⁸ tn Or “openly.”

[16:26]  ⁸⁹ tn Grk “In that day.”

[16:26]  ⁹⁰ tn Grk “I do not say to you.”

[16:27]  ⁹¹ tc A number of early mss (א¹ B C* D L pc co) read πατρός (patros, “Father”) here instead of θεοῦ (qeou, “God”; found in Ì⁵ א*^,2 A C³ W Θ Ψ 33 Ë^1,13 Ï). Although externally πατρός has relatively strong support, it is evidently an assimilation to “I came from the Father” at the beginning of v. 28, or more generally to the consistent mention of God as Father throughout this chapter (πατήρ [pathr, “Father”] occurs eleven times in this chapter, while θεός [qeos, “God”] occurs only two other times [16:2, 30]).

[16:28]  ⁹² tn Or “into the world; again.” Here πάλιν (palin) functions as a marker of contrast, with the implication of a sequence.

[16:28]  ⁹³ sn The statement I am leaving the world and going to the Father is a summary of the entire Gospel of John. It summarizes the earthly career of the Word made flesh, Jesus of Nazareth, on his mission from the Father to be the Savior of the world, beginning with his entry into the world as he came forth from God and concluding with his departure from the world as he returned to the Father.

[16:29]  ⁹⁴ tn Or “openly.”

[16:29]  ⁹⁵ tn Or “not in parables.” or “not in metaphors.”

[16:29]  sn How is the disciples’ reply to Jesus now you are speaking plainly and not in obscure figures of speech to be understood? Their claim to understand seems a bit impulsive. It is difficult to believe that the disciples have really understood the full implications of Jesus’ words, although it is true that he spoke to them plainly and not figuratively in 16:26-28. The disciples will not fully understand all that Jesus has said to them until after his resurrection, when the Holy Spirit will give them insight and understanding (16:13).

[16:30]  ⁹⁶ tn Grk “all things.”

[16:30]  ⁹⁷ tn Grk “and have no need of anyone.”

[16:30]  ⁹⁸ tn The word “anything” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[16:30]  ⁹⁹ tn Or “By this.”

[16:31]  ¹⁰⁰ tn Grk “Jesus answered them.”

[16:32]  ¹⁰¹ tn Grk “an hour.”

[16:32]  ¹⁰² tn Grk “each one to his own”; the word “home” is not in the Greek text but is implied. The phrase “each one to his own” may be completed in a number of different ways: “each one to his own property”; “each one to his own family”; or “each one to his own home.” The last option seems to fit most easily into the context and so is used in the translation.

[16:32]  ¹⁰³ sn The proof of Jesus’ negative evaluation of the disciples’ faith is now given: Jesus foretells their abandonment of him at his arrest, trials, and crucifixion (I will be left alone). This parallels the synoptic accounts in Matt 26:31 and Mark 14:27 when Jesus, after the last supper and on the way to Gethsemane, foretold the desertion of the disciples as a fulfillment of Zech 13:7: “Strike the shepherd, and the sheep will be scattered.” Yet although the disciples would abandon Jesus, he reaffirmed that he was not alone, because the Father was still with him.

[16:32]  ¹⁰⁴ tn Grk “And” (but with some contrastive force).

[16:32]  ¹⁰⁵ tn Grk “the Father.”

[16:33]  ¹⁰⁶ tn The one Greek term θλῖψις (qliyis) has been translated by an English hendiadys (two terms that combine for one meaning) “trouble and suffering.” For modern English readers “tribulation” is no longer clearly understandable.

[16:33]  ¹⁰⁷ tn Or “but be courageous.”

[16:33]  ¹⁰⁸ tn Or “I am victorious over the world,” or “I have overcome the world.”

[16:33]  sn The Farewell Discourse proper closes on the triumphant note I have conquered the world, which recalls 1:5 (in the prologue): “the light shines on in the darkness, but the darkness has not mastered it.” Jesus’ words which follow in chap. 17 are addressed not to the disciples but to his Father, as he prays for the consecration of the disciples.

[17:1]  ¹⁰⁹ tn Grk “he raised his eyes” (an idiom).

[17:1]  sn Jesus also looked upward before his prayer in John 11:41. This was probably a common posture in prayer. According to the parable in Luke 18:13 the tax collector did not feel himself worthy to do this.

[17:1]  ¹¹⁰ tn Or “to the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven” depending on the context.

[17:1]  ¹¹¹ tn Grk “the hour.”

[17:1]  sn The time has come. Jesus has said before that his “hour” had come, both in 12:23 when some Greeks sought to speak with him, and in 13:1 where just before he washed the disciples’ feet. It appears best to understand the “hour” as a period of time starting at the end of Jesus’ public ministry and extending through the passion week, ending with Jesus’ return to the Father through death, resurrection, and exaltation. The “hour” begins as soon as the first events occur which begin the process that leads to Jesus’ death.

[17:1]  ¹¹² tc The better witnesses (א B C* W 0109 0301) have “the Son” (ὁ υἱός, Jo Juios) here, while the majority (C³ L Ψ Ë¹³ 33 Ï) read “your Son also” (καὶ ὁ υἱὸς σου, kai Jo Juio" sou), or “your Son” (ὁ υἱὸς σου; A D Θ 0250 1 579 pc lat sy); the second corrector of C has καὶ ὁ υἱός (“the Son also”). The longer readings appear to be predictable scribal expansions and as such should be considered secondary.

[17:1]  tn Grk “the Son”; “your” has been added here for English stylistic reasons.

[17:2]  ¹¹³ tn Or “all people”; Grk “all flesh.”

[17:2]  ¹¹⁴ tn Grk “so that to everyone whom you have given to him, he may give to them eternal life.”

[17:3]  ¹¹⁵ tn Using αὕτη δέ (Jauth de) to introduce an explanation is typical Johannine style; it was used before in John 1:19, 3:19, and 15:12.

[17:3]  ¹¹⁶ sn This is eternal life. The author here defines eternal life for the readers, although it is worked into the prayer in such a way that many interpreters do not regard it as another of the author’s parenthetical comments. It is not just unending life in the sense of prolonged duration. Rather it is a quality of life, with its quality derived from a relationship with God. Having eternal life is here defined as being in relationship with the Father, the one true God, and Jesus Christ whom the Father sent. Christ (Χριστός, Cristos) is not characteristically attached to Jesus’ name in John’s Gospel; it occurs elsewhere primarily as a title and is used with Jesus’ name only in 1:17. But that is connected to its use here: The statement here in 17:3 enables us to correlate the statement made in 1:18 of the prologue, that Jesus has fully revealed what God is like, with Jesus’ statement in 10:10 that he has come that people might have life, and have it abundantly. These two purposes are really one, according to 17:3, because (abundant) eternal life is defined as knowing (being in relationship with) the Father and the Son. The only way to gain this eternal life, that is, to obtain this knowledge of the Father, is through the Son (cf. 14:6). Although some have pointed to the use of know (γινώσκω, ginwskw) here as evidence of Gnostic influence in the Fourth Gospel, there is a crucial difference: For John this knowledge is not intellectual, but relational. It involves being in relationship.

[17:3]  ¹¹⁷ tn Or “and Jesus the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[17:4]  ¹¹⁸ tn Or “by finishing” or “by accomplishing.” Jesus now states that he has glorified the Father on earth by finishing (τελειώσας [teleiwsas] is best understood as an adverbial participle of means) the work which the Father had given him to do.

[17:4]  sn By completing the work. The idea of Jesus being sent into the world on a mission has been mentioned before, significantly in 3:17. It was even alluded to in the immediately preceding verse here (17:3). The completion of the “work” the Father had sent him to accomplish was mentioned by Jesus in 4:34 and 5:36. What is the nature of the “work” the Father has given the Son to accomplish? It involves the Son’s mission to be the Savior of the world, as 3:17 indicates. But this is accomplished specifically through Jesus’ sacrificial death on the cross (a thought implied by the reference to the Father “giving” the Son in 3:16). It is not without significance that Jesus’ last word from the cross is “It is completed” (19:30).

[17:4]  ¹¹⁹ tn Grk “the work that you gave to me so that I may do it.”

[17:5]  ¹²⁰ tn Or “in your presence”; Grk “with yourself.” The use of παρά (para) twice in this verse looks back to the assertion in John 1:1 that the Word (the Λόγος [Logos], who became Jesus of Nazareth in 1:14) was with God (πρὸς τὸν θεόν, pro" ton qeon). Whatever else may be said, the statement in 17:5 strongly asserts the preexistence of Jesus Christ.

[17:5]  ¹²¹ tn Grk “before the world was.” The word “created” is not in the Greek text but is implied.

[17:5]  sn It is important to note that although Jesus prayed for a return to the glory he had at the Father’s side before the world was created, he was not praying for a “de-incarnation.” His humanity which he took on at the incarnation (John 1:14) remains, though now glorified.

[17:6]  ¹²² tn Or “made known,” “disclosed.”

[17:6]  ¹²³ tn Here “men” is retained as a translation for ἀνθρώποις (anqrwpoi") rather than the more generic “people” because in context it specifically refers to the eleven men Jesus had chosen as apostles (Judas had already departed, John 13:30). If one understands the referent here to be the broader group of Jesus’ followers that included both men and women, a translation like “to the people” should be used here instead.

[17:6]  ¹²⁴ tn Grk “Yours they were.”

[17:6]  ¹²⁵ tn Or “have kept.”

[17:7]  ¹²⁶ tn Or “they have come to know,” or “they have learned.”

[17:7]  ¹²⁷ tn Grk “all things.”

[17:8]  ¹²⁸ 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.

[17:8]  ¹²⁹ tn Or “received.”

[17:8]  ¹³⁰ tn The word “them” is not in the Greek text, but is implied. Direct objects were often omitted in Greek when clear from the context.

[17:8]  ¹³¹ tn Or “truly.”

[17:8]  ¹³² tn Or have come to know.”

[17:9]  ¹³³ tn Grk “I am asking.”

[17:9]  ¹³⁴ tn Grk “I am not asking.”

[17:9]  ¹³⁵ tn Or “because they are yours.”

[17:10]  ¹³⁶ tn Grk And all things.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:10]  ¹³⁷ tn Or “Everything I have is yours.”

[17:10]  ¹³⁸ tn Or “everything you have is mine.”

[17:10]  ¹³⁹ tn Or “I have been honored among them.”

[17:10]  sn The theme of glory with which Jesus began this prayer in 17:1-5 now recurs. Jesus said that he had been glorified by his disciples, but in what sense was this true? Jesus had manifested his glory to them in all of the sign-miracles which he had performed, beginning with the miracle at the wedding feast in Cana (2:11). He could now say that he had been glorified by them in the light of what he had already said in vv. 7-8, that the disciples had come to know that he had come from the Father and been sent by the Father. He would, of course, be glorified by them further after the resurrection, as they carried on his ministry after his departure.

[17:11]  ¹⁴⁰ tn Grk And I.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:11]  ¹⁴¹ tn The context indicates that this should be translated as an adversative or contrastive conjunction.

[17:11]  ¹⁴² tn Or “protect them”; Grk “keep them.”

[17:11]  ¹⁴³ tn Or “by your name.”

[17:11]  ¹⁴⁴ tn The second repetition of “one” is implied, and is supplied here for clarity.

[17:12]  ¹⁴⁵ tn Or “I protected them”; Grk “I kept them.”

[17:12]  ¹⁴⁶ tn Grk “and guarded them.”

[17:12]  ¹⁴⁷ tn Or “by your name.”

[17:12]  ¹⁴⁸ tn Grk And not one.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:12]  ¹⁴⁹ tn Grk “the son of destruction” (a Semitic idiom for one appointed for destruction; here it is a reference to Judas).

[17:12]  sn The one destined to destruction refers to Judas. Clearly in John’s Gospel Judas is portrayed as a tool of Satan. He is described as “the devil” in 6:70. In 13:2 Satan put into Judas’ heart the idea of betraying Jesus, and 13:27 Satan himself entered Judas. Immediately after this Judas left the company of Jesus and the other disciples and went out into the realm of darkness (13:30). Cf. 2 Thess 2:3, where this same Greek phrase (“the son of destruction”; see tn above) is used to describe the man through whom Satan acts to rebel against God in the last days.

[17:12]  ¹⁵⁰ sn A possible allusion to Ps 41:9 or Prov 24:22 LXX. The exact passage is not specified here, but in John 13:18, Ps 41:9 is explicitly quoted by Jesus with reference to the traitor, suggesting that this is the passage to which Jesus refers here. The previous mention of Ps 41:9 in John 13:18 probably explains why the author felt no need for an explanatory parenthetical note here. It is also possible that the passage referred to here is Prov 24:22 LXX, where in the Greek text the phrase “son of destruction” appears.

[17:13]  ¹⁵¹ tn Grk “they may have.”

[17:13]  ¹⁵² tn Or “fulfilled.”

[17:14]  ¹⁵³ tn Or “your message.”

[17:14]  ¹⁵⁴ tn Grk “because they are not of the world.”

[17:14]  ¹⁵⁵ tn Grk “just as I am not of the world.”

[17:15]  ¹⁵⁶ tn Or “that you protect them”; Grk “that you keep them.”

[17:15]  ¹⁵⁷ tn The phrase “the evil one” is a reference to Satan. The genitive noun τοῦ πονηροῦ (tou ponhrou) is ambiguous with regard to gender: It may represent the neuter τὸ πονηρόν (to ponhron), “that which is evil,” or the masculine ὁ πονηρός (Jo ponhro"), “the evil one,” i.e., Satan. In view of the frequent use of the masculine in 1 John 2:13-14, 3:12, and 5:18-19 it seems much more probable that the masculine is to be understood here, and that Jesus is praying for his disciples to be protected from Satan. Cf. BDAG 851 s.v. πονηρός 1.b.β and 1.b.γ.

[17:16]  ¹⁵⁸ tn Grk “they are not of the world.” This is a repetition of the second half of v. 14. The only difference is in word order: Verse 14 has οὐκ εἰσὶν ἐκ τοῦ κόσμου (ouk eisin ek tou kosmou), while here the prepositional phrase is stated first: ἐκ τοῦ κόσμου οὐκ εἰσίν (ek tou kosmou ouk eisin). This gives additional emphasis to the idea of the prepositional phrase, i.e., origin, source, or affiliation.

[17:16]  ¹⁵⁹ tn Grk “just as I am not of the world.”

[17:17]  ¹⁶⁰ tn Or “Consecrate them” or “Sanctify them.”

[17:17]  sn The Greek word translated set…apart (ἁγιάζω, Jagiazw) is used here in its normal sense of being dedicated, consecrated, or set apart. The sphere in which the disciples are to be set apart is in the truth. In 3:21 the idea of “practicing” (Grk “doing”) the truth was introduced; in 8:32 Jesus told some of his hearers that if they continued in his word they would truly be his disciples, and would know the truth, and the truth would make them free. These disciples who are with Jesus now for the Farewell Discourse have continued in his word (except for Judas Iscariot, who has departed), and they do know the truth about who Jesus is and why he has come into the world (17:8). Thus Jesus can ask the Father to set them apart in this truth as he himself is set apart, so that they might carry on his mission in the world after his departure (note the following verse).

[17:18]  ¹⁶¹ sn Jesus now compared the mission on which he was sending the disciples to his own mission into the world, on which he was sent by the Father. As the Father sent Jesus into the world (cf. 3:17), so Jesus now sends the disciples into the world to continue his mission after his departure. The nature of this prayer for the disciples as a consecratory prayer is now emerging: Jesus was setting them apart for the work he had called them to do. They were, in a sense, being commissioned.

[17:19]  ¹⁶² tn Or “I sanctify.”

[17:19]  sn In what sense does Jesus refer to his own ‘sanctification’ with the phrase I set myself apart? In 10:36 Jesus referred to himself as “the one whom the Father sanctified and sent into the world,” which seems to look at something already accomplished. Here, however, it is something he does on behalf of the disciples (on their behalf) and this suggests a reference to his impending death on the cross. There is in fact a Johannine wordplay here based on slightly different meanings for the Greek verb translated set apart (ἁγιάζω, Jagiazw). In the sense it was used in 10:36 of Jesus and in 17:17 and here to refer to the disciples, it means to set apart in the sense that prophets (cf. Jer 1:5) and priests (Exod 40:13, Lev 8:30, and 2 Chr 5:11) were consecrated (or set apart) to perform their tasks. But when Jesus speaks of setting himself apart (consecrating or dedicating himself) on behalf of the disciples here in 17:19 the meaning is closer to the consecration of a sacrificial animal (Deut 15:19). Jesus is “setting himself apart,” i.e., dedicating himself, to do the will of the Father, that is, to go to the cross on the disciples’ behalf (and of course on behalf of their successors as well).

[17:19]  ¹⁶³ tn Or “for their sake.”

[17:19]  ¹⁶⁴ tn Or “they may be truly consecrated,” or “they may be truly sanctified.”

[17:20]  ¹⁶⁵ tn Or “I do not pray.”

[17:20]  ¹⁶⁶ tn Although πιστευόντων (pisteuontwn) is a present participle, it must in context carry futuristic force. The disciples whom Jesus is leaving behind will carry on his ministry and in doing so will see others come to trust in him. This will include not only Jewish Christians, but other Gentile Christians who are “not of this fold” (10:16), and thus Jesus’ prayer for unity is especially appropriate in light of the probability that most of the readers of the Gospel are Gentiles (much as Paul stresses unity between Jewish and Gentile Christians in Eph 2:10-22).

[17:20]  ¹⁶⁷ tn Grk “their word.”

[17:21]  ¹⁶⁸ tn The words “I pray” are repeated from the first part of v. 20 for clarity.

[17:22]  ¹⁶⁹ tn Grk And the glory.” The conjunction καί (kai, “and”) has not been translated here in keeping with the tendency of contemporary English style to use shorter sentences.

[17:23]  ¹⁷⁰ tn Or “completely unified.”

[17:24]  ¹⁷¹ tn Grk “the ones you have given me, I want these to be where I am with me.”

[17:24]  ¹⁷² tn Grk “before the foundation of the world.”

[17:25]  ¹⁷³ tn The word “men” is not in the Greek text but is implied. The translation uses the word “men” here rather than a more general term like “people” because the use of the aorist verb ἔγνωσαν (egnwsan) implies that Jesus is referring to the disciples present with him as he spoke these words (presumably all of them men in the historical context), rather than to those who are yet to believe because of their testimony (see John 17:20).

[17:26]  ¹⁷⁴ tn The translation “will continue to make it known” is proposed by R. E. Brown (John [AB], 2:773).

[1:1]  ¹⁷⁵ sn In the beginning. The search for the basic “stuff” out of which things are made was the earliest one in Greek philosophy. It was attended by the related question of “What is the process by which the secondary things came out of the primary one (or ones)?,” or in Aristotelian terminology, “What is the ‘beginning’ (same Greek word as beginning, John 1:1) and what is the origin of the things that are made?” In the New Testament the word usually has a temporal sense, but even BDAG 138 s.v. ἀρχή 3 lists a major category of meaning as “the first cause.” For John, the words “In the beginning” are most likely a conscious allusion to the opening words of Genesis – “In the beginning.” Other concepts which occur prominently in Gen 1 are also found in John’s prologue: “life” (1:4) “light” (1:4) and “darkness” (1:5). Gen 1 describes the first (physical) creation; John 1 describes the new (spiritual) creation. But this is not to play off a false dichotomy between “physical” and “spiritual”; the first creation was both physical and spiritual. The new creation is really a re-creation, of the spiritual (first) but also the physical. (In spite of the common understanding of John’s “spiritual” emphasis, the “physical” re-creation should not be overlooked; this occurs in John 2 with the changing of water into wine, in John 11 with the resurrection of Lazarus, and the emphasis of John 20-21 on the aftermath of Jesus’ own resurrection.)

[1:1]  ¹⁷⁶ tn The preposition πρός (pros) implies not just proximity, but intimate personal relationship. M. Dods stated, “Πρός …means more than μετά or παρά, and is regularly employed in expressing the presence of one person with another” (“The Gospel of St. John,” The Expositor’s Greek Testament, 1:684). See also Mark 6:3, Matt 13:56, Mark 9:19, Gal 1:18, 2 John 12.

[1:1]  ¹⁷⁷ tn Or “and what God was the Word was.” Colwell’s Rule is often invoked to support the translation of θεός (qeos) as definite (“God”) rather than indefinite (“a god”) here. However, Colwell’s Rule merely permits, but does not demand, that a predicate nominative ahead of an equative verb be translated as definite rather than indefinite. Furthermore, Colwell’s Rule did not deal with a third possibility, that the anarthrous predicate noun may have more of a qualitative nuance when placed ahead of the verb. A definite meaning for the term is reflected in the traditional rendering “the word was God.” From a technical standpoint, though, it is preferable to see a qualitative aspect to anarthrous θεός in John 1:1c (ExSyn 266-69). Translations like the NEB, REB, and Moffatt are helpful in capturing the sense in John 1:1c, that the Word was fully deity in essence (just as much God as God the Father). However, in contemporary English “the Word was divine” (Moffatt) does not quite catch the meaning since “divine” as a descriptive term is not used in contemporary English exclusively of God. The translation “what God was the Word was” is perhaps the most nuanced rendering, conveying that everything God was in essence, the Word was too. This points to unity of essence between the Father and the Son without equating the persons. However, in surveying a number of native speakers of English, some of whom had formal theological training and some of whom did not, the editors concluded that the fine distinctions indicated by “what God was the Word was” would not be understood by many contemporary readers. Thus the translation “the Word was fully God” was chosen because it is more likely to convey the meaning to the average English reader that the Logos (which “became flesh and took up residence among us” in John 1:14 and is thereafter identified in the Fourth Gospel as Jesus) is one in essence with God the Father. The previous phrase, “the Word was with God,” shows that the Logos is distinct in person from God the Father.

[1:1]  sn And the Word was fully God. John’s theology consistently drives toward the conclusion that Jesus, the incarnate Word, is just as much God as God the Father. This can be seen, for example, in texts like John 10:30 (“The Father and I are one”), 17:11 (“so that they may be one just as we are one”), and 8:58 (“before Abraham came into existence, I am”). The construction in John 1:1c does not equate the Word with the person of God (this is ruled out by 1:1b, “the Word was with God”); rather it affirms that the Word and God are one in essence.

[1:2]  ¹⁷⁸ tn Grk “He”; the referent (the Word) has been specified in the translation for clarity.

[1:3]  ¹⁷⁹ tn Or “made”; Grk “came into existence.”

[1:3]  ¹⁸⁰ tn Or “made”; Grk “nothing came into existence.”

[1:3]  ¹⁸¹ tc There is a major punctuation problem here: Should this relative clause go with v. 3 or v. 4? The earliest mss have no punctuation (Ì^66,75* א* A B Δ al). Many of the later mss which do have punctuation place it before the phrase, thus putting it with v. 4 (Ì^75c C D L W^s 050* pc). NA²⁵ placed the phrase in v. 3; NA²⁶ moved the words to the beginning of v. 4. In a detailed article K. Aland defended the change (“Eine Untersuchung zu Johannes 1, 3-4. Über die Bedeutung eines Punktes,” ZNW 59 [1968]: 174-209). He sought to prove that the attribution of ὃ γέγονεν (}o gegonen) to v. 3 began to be carried out in the 4th century in the Greek church. This came out of the Arian controversy, and was intended as a safeguard for doctrine. The change was unknown in the West. Aland is probably correct in affirming that the phrase was attached to v. 4 by the Gnostics and the Eastern Church; only when the Arians began to use the phrase was it attached to v. 3. But this does not rule out the possibility that, by moving the words from v. 4 to v. 3, one is restoring the original reading. Understanding the words as part of v. 3 is natural and adds to the emphasis which is built up there, while it also gives a terse, forceful statement in v. 4. On the other hand, taking the phrase ὃ γέγονεν with v. 4 gives a complicated expression: C. K. Barrett says that both ways of understanding v. 4 with ὃ γέγονεν included “are almost impossibly clumsy” (St. John, 157): “That which came into being – in it the Word was life”; “That which came into being – in the Word was its life.” The following stylistic points should be noted in the solution of this problem: (1) John frequently starts sentences with ἐν (en); (2) he repeats frequently (“nothing was created that has been created”); (3) 5:26 and 6:53 both give a sense similar to v. 4 if it is understood without the phrase; (4) it makes far better Johannine sense to say that in the Word was life than to say that the created universe (what was made, ὃ γέγονεν) was life in him. In conclusion, the phrase is best taken with v. 3. Schnackenburg, Barrett, Carson, Haenchen, Morris, KJV, and NIV concur (against Brown, Beasley-Murray, and NEB). The arguments of R. Schnackenburg, St. John, 1:239-40, are particularly persuasive.

[1:3]  tn Or “made”; Grk “that has come into existence.”

[1:4]  ¹⁸² tn John uses ζωή (zwh) 37 times: 17 times it occurs with αἰώνιος (aiwnios), and in the remaining occurrences outside the prologue it is clear from context that “eternal” life is meant. The two uses in 1:4, if they do not refer to “eternal” life, would be the only exceptions. (Also 1 John uses ζωή 13 times, always of “eternal” life.)

[1:4]  sn An allusion to Ps 36:9, which gives significant OT background: “For with you is the fountain of life; In your light we see light.” In later Judaism, Bar 4:2 expresses a similar idea. Life, especially eternal life, will become one of the major themes of John’s Gospel.

[1:4]  ¹⁸³ tn Or “humanity”; Grk “of men” (but ἄνθρωπος [anqrwpo"] is used in a generic sense here, not restricted to males only, thus “mankind,” “humanity”).

[1:5]  ¹⁸⁴ tn To this point the author has used past tenses (imperfects, aorists); now he switches to a present. The light continually shines (thus the translation, “shines on”). Even as the author writes, it is shining. The present here most likely has gnomic force (though it is possible to take it as a historical present); it expresses the timeless truth that the light of the world (cf. 8:12, 9:5, 12:46) never ceases to shine.

[1:5]  sn The light shines on. The question of whether John has in mind here the preincarnate Christ or the incarnate Christ is probably too specific. The incarnation is not really introduced until v. 9, but here the point is more general: It is of the very nature of light, that it shines.

[1:5]  ¹⁸⁵ sn The author now introduces what will become a major theme of John’s Gospel: the opposition of light and darkness. The antithesis is a natural one, widespread in antiquity. Gen 1 gives considerable emphasis to it in the account of the creation, and so do the writings of Qumran. It is the major theme of one of the most important extra-biblical documents found at Qumran, the so-called War Scroll, properly titled The War of the Sons of Light with the Sons of Darkness. Connections between John and Qumran are still an area of scholarly debate and a consensus has not yet emerged. See T. A. Hoffman, “1 John and the Qumran Scrolls,” BTB 8 (1978): 117-25.

[1:5]  ¹⁸⁶ tn Grk “and,” but the context clearly indicates a contrast, so this has been translated as an adversative use of καί (kai).

[1:5]  ¹⁸⁷ tn Or “comprehended it,” or “overcome it.” The verb κατέλαβεν (katelaben) is not easy to translate. “To seize” or “to grasp” is possible, but this also permits “to grasp with the mind” in the sense of “to comprehend” (esp. in the middle voice). This is probably another Johannine double meaning – one does not usually think of darkness as trying to “understand” light. For it to mean this, “darkness” must be understood as meaning “certain people,” or perhaps “humanity” at large, darkened in understanding. But in John’s usage, darkness is not normally used of people or a group of people. Rather it usually signifies the evil environment or ‘sphere’ in which people find themselves: “They loved darkness rather than light” (John 3:19). Those who follow Jesus do not walk in darkness (8:12). They are to walk while they have light, lest the darkness “overtake/overcome” them (12:35, same verb as here). For John, with his set of symbols and imagery, darkness is not something which seeks to “understand (comprehend)” the light, but represents the forces of evil which seek to “overcome (conquer)” it. The English verb “to master” may be used in both sorts of contexts, as “he mastered his lesson” and “he mastered his opponent.”

[1:6]  ¹⁸⁸ sn John refers to John the Baptist.

[1:7]  ¹⁸⁹ tn Grk “came for a testimony.”

[1:7]  sn Witness is also one of the major themes of John’s Gospel. The Greek verb μαρτυρέω (marturew) occurs 33 times (compare to once in Matthew, once in Luke, 0 in Mark) and the noun μαρτυρία (marturia) 14 times (0 in Matthew, once in Luke, 3 times in Mark).

[1:7]  ¹⁹⁰ tn Or “to bear witness.”

[1:7]  ¹⁹¹ tn Grk “all.”

[1:8]  ¹⁹² tn Or “to bear witness.”

[1:9]  ¹⁹³ tn Grk “every man” (but in a generic sense, “every person,” or “every human being”).

[1:9]  ¹⁹⁴ tn Or “He was the true light, who gives light to everyone who comes into the world.” The participle ἐρχόμενον (ercomenon) may be either (1) neuter nominative, agreeing with τὸ φῶς (to fw"), or (2) masculine accusative, agreeing with ἄνθρωπον (anqrwpon). Option (1) results in a periphrastic imperfect with ἦν (hn), ἦν τὸ φῶς… ἐρχόμενον, referring to the incarnation. Option (2) would have the participle modifying ἄνθρωπον and referring to the true light as enlightening “every man who comes into the world.” Option (2) has some rabbinic parallels: The phrase “all who come into the world” is a fairly common expression for “every man” (cf. Leviticus Rabbah 31.6). But (1) must be preferred here, because: (a) In the next verse the light is in the world; it is logical for v. 9 to speak of its entering the world; (b) in other passages Jesus is described as “coming into the world” (6:14, 9:39, 11:27, 16:28) and in 12:46 Jesus says: ἐγὼ φῶς εἰς τὸν κόσμον ἐλήλυθα (egw fw" ei" ton kosmon elhluqa); (c) use of a periphrastic participle with the imperfect tense is typical Johannine style: 1:28, 2:6, 3:23, 10:40, 11:1, 13:23, 18:18 and 25. In every one of these except 13:23 the finite verb is first and separated by one or more intervening words from the participle.

[1:9]  sn In v. 9 the world (κόσμος, kosmos) is mentioned for the first time. This is another important theme word for John. Generally, the world as a Johannine concept does not refer to the totality of creation (the universe), although there are exceptions at 11:9. 17:5, 24, 21:25, but to the world of human beings and human affairs. Even in 1:10 the world created through the Logos is a world capable of knowing (or reprehensibly not knowing) its Creator. Sometimes the world is further qualified as this world (ὁ κόσμος οὗτος, Jo kosmos Joutos) as in 8:23, 9:39, 11:9, 12:25, 31; 13:1, 16:11, 18:36. This is not merely equivalent to the rabbinic phrase “this present age” (ὁ αἰών οὗτος, Jo aiwn Joutos) and contrasted with “the world to come.” For John it is also contrasted to a world other than this one, already existing; this is the lower world, corresponding to which there is a world above (see especially 8:23, 18:36). Jesus appears not only as the Messiah by means of whom an eschatological future is anticipated (as in the synoptic gospels) but also as an envoy from the heavenly world to this world.

[1:10]  ¹⁹⁵ tn Or “was made”; Grk “came into existence.”

[1:10]  ¹⁹⁶ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:10]  ¹⁹⁷ tn Or “know.”

[1:11]  ¹⁹⁸ tn Grk “to his own things.”

[1:11]  ¹⁹⁹ tn Grk “and,” but in context this is an adversative use of καί (kai) and is thus translated “but.”

[1:11]  ²⁰⁰ tn “People” is not in the Greek text but is implied.

[1:11]  ²⁰¹ sn His own people did not receive him. There is a subtle irony here: When the λόγος (logos) came into the world, he came to his own (τὰ ἴδια, ta idia, literally “his own things”) and his own people (οἱ ἴδιοι, Joi idioi), who should have known and received him, but they did not. This time John does not say that “his own” did not know him, but that they did not receive him (παρέλαβον, parelabon). The idea is one not of mere recognition, but of acceptance and welcome.

[1:12]  ²⁰² tn On the use of the πιστεύω + εἰς (pisteuw + ei") construction in John: The verb πιστεύω occurs 98 times in John (compared to 11 times in Matthew, 14 times in Mark [including the longer ending], and 9 times in Luke). One of the unsolved mysteries is why the corresponding noun form πίστις (pistis) is never used at all. Many have held the noun was in use in some pre-Gnostic sects and this rendered it suspect for John. It might also be that for John, faith was an activity, something that men do (cf. W. Turner, “Believing and Everlasting Life – A Johannine Inquiry,” ExpTim 64 [1952/53]: 50-52). John uses πιστεύω in 4 major ways: (1) of believing facts, reports, etc., 12 times; (2) of believing people (or the scriptures), 19 times; (3) of believing “in” Christ” (πιστεύω + εἰς + acc.), 36 times; (4) used absolutely without any person or object specified, 30 times (the one remaining passage is 2:24, where Jesus refused to “trust” himself to certain individuals). Of these, the most significant is the use of πιστεύω with εἰς + accusative. It is not unlike the Pauline ἐν Χριστῷ (en Cristw) formula. Some have argued that this points to a Hebrew (more likely Aramaic) original behind the Fourth Gospel. But it probably indicates something else, as C. H. Dodd observed: “πιστεύειν with the dative so inevitably connoted simple credence, in the sense of an intellectual judgment, that the moral element of personal trust or reliance inherent in the Hebrew or Aramaic phrase – an element integral to the primitive Christian conception of faith in Christ – needed to be otherwise expressed” (The Interpretation of the Fourth Gospel, 183).

[1:13]  ²⁰³ tn The Greek term translated “born” here also involves conception.

[1:13]  ²⁰⁴ tn Grk “of blood(s).” The plural αἱμάτων (Jaimatwn) has seemed a problem to many interpreters. At least some sources in antiquity imply that blood was thought of as being important in the development of the fetus during its time in the womb: thus Wis 7:1: “in the womb of a mother I was molded into flesh, within the period of 10 months, compacted with blood, from the seed of a man and the pleasure of marriage.” In John 1:13, the plural αἱμάτων may imply the action of both parents. It may also refer to the “genetic” contribution of both parents, and so be equivalent to “human descent” (see BDAG 26 s.v. αἷμα 1.a). E. C. Hoskyns thinks John could not have used the singular here because Christians are in fact ‘begotten’ by the blood of Christ (The Fourth Gospel, 143), although the context would seem to make it clear that the blood in question is something other than the blood of Christ.

[1:13]  ²⁰⁵ tn Or “of the will of the flesh.” The phrase οὐδὲ ἐκ θελήματος σαρκός (oude ek qelhmato" sarko") is more clearly a reference to sexual desire, but it should be noted that σάρξ (sarx) in John does not convey the evil sense common in Pauline usage. For John it refers to the physical nature in its weakness rather than in its sinfulness. There is no clearer confirmation of this than the immediately following verse, where the λόγος (logos) became σάρξ.

[1:13]  ²⁰⁶ tn Or “man’s.”

[1:13]  ²⁰⁷ tn The third phrase, οὐδὲ ἐκ θελήματος ἀνδρός (oude ek qelhmato" andros), means much the same as the second one. The word here (ἀνηρ, anhr) is often used for a husband, resulting in the translation “or a husband’s decision,” or more generally, “or of any human volition whatsoever.” L. Morris may be right when he sees here an emphasis directed at the Jewish pride in race and patriarchal ancestry, although such a specific reference is difficult to prove (John [NICNT], 101).

[1:14]  ²⁰⁸ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic, the incarnation of the Word. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:14]  ²⁰⁹ tn This looks at the Word incarnate in humility and weakness; the word σάρξ (sarx) does not carry overtones of sinfulness here as it frequently does in Pauline usage. See also John 3:6.

[1:14]  ²¹⁰ tn Grk “and tabernacled.”

[1:14]  sn The Greek word translated took up residence (σκηνόω, skhnow) alludes to the OT tabernacle, where the Shekinah, the visible glory of God’s presence, resided. The author is suggesting that this glory can now be seen in Jesus (note the following verse). The verb used here may imply that the Shekinah glory that once was found in the tabernacle has taken up residence in the person of Jesus. Cf. also John 2:19-21. The Word became flesh. This verse constitutes the most concise statement of the incarnation in the New Testament. John 1:1 makes it clear that the Logos was fully God, but 1:14 makes it clear that he was also fully human. A Docetic interpretation is completely ruled out. Here for the first time the Logos of 1:1 is identified as Jesus of Nazareth – the two are one and the same. Thus this is the last time the word logos is used in the Fourth Gospel to refer to the second person of the Trinity. From here on it is Jesus of Nazareth who is the focus of John’s Gospel.

[1:14]  ²¹¹ tn Grk “and we saw.”

[1:14]  ²¹² tn Or “of the unique one.” Although this word is often translated “only begotten,” such a translation is misleading, since in English it appears to express a metaphysical relationship. The word in Greek was used of an only child (a son [Luke 7:12, 9:38] or a daughter [Luke 8:42]). It was also used of something unique (only one of its kind) such as the mythological Phoenix (1 Clem. 25:2). From here it passes easily to a description of Isaac (Heb 11:17 and Josephus, Ant., 1.13.1 [1.222]) who was not Abraham’s only son, but was one-of-a-kind because he was the child of the promise. Thus the word means “one-of-a-kind” and is reserved for Jesus in the Johannine literature of the NT. While all Christians are children of God, Jesus is God’s Son in a unique, one-of-a-kind sense. The word is used in this way in all its uses in the Gospel of John (1:14, 1:18, 3:16, and 3:18).

[1:15]  ²¹³ sn John refers to John the Baptist.

[1:15]  ²¹⁴ tn Or “bore witness.”

[1:15]  ²¹⁵ tn Grk “and shouted out saying.” The participle λέγων (legwn) is redundant is English and has not been translated.

[1:15]  ²¹⁶ tn Or “has a higher rank than I.”

[1:16]  ²¹⁷ tn Grk “for from his fullness we have all received, and grace upon grace.” The meaning of the phrase χάριν ἀντὶ χάριτος (carin anti carito") could be: (1) love (grace) under the New Covenant in place of love (grace) under the Sinai Covenant, thus replacement; (2) grace “on top of” grace, thus accumulation; (3) grace corresponding to grace, thus correspondence. The most commonly held view is (2) in one sense or another, and this is probably the best explanation. This sense is supported by a fairly well-known use in Philo, Posterity 43 (145). Morna D. Hooker suggested that Exod 33:13 provides the background for this expression: “Now therefore, I pray you, if I have found χάρις (LXX) in your sight, let me know your ways, that I may know you, so that I may find χάρις (LXX) in your sight.” Hooker proposed that it is this idea of favor given to one who has already received favor which lies behind 1:16, and this seems very probable as a good explanation of the meaning of the phrase (“The Johannine Prologue and the Messianic Secret,” NTS 21 [1974/75]: 53).

[1:16]  sn Earlier commentators (including Origen and Luther) took the words For we have all received from his fullness one gracious gift after another to be John the Baptist’s. Most modern commentators take them as the words of the author.

[1:17]  ²¹⁸ tn “But” is not in the Greek text, but has been supplied to indicate the implied contrast between the Mosaic law and grace through Jesus Christ. John 1:17 seems to indicate clearly that the Old Covenant (Sinai) was being contrasted with the New. In Jewish sources the Law was regarded as a gift from God (Josephus, Ant. 3.8.10 [3.223]; Pirqe Avot 1.1; Sifre Deut 31:4 §305). Further information can be found in T. F. Glasson, Moses in the Fourth Gospel (SBT).

[1:18]  ²¹⁹ tc The textual problem μονογενὴς θεός (monogenh" qeo", “the only God”) versus ὁ μονογενὴς υἱός (Jo monogenh" Juio", “the only son”) is a notoriously difficult one. Only one letter would have differentiated the readings in the mss, since both words would have been contracted as nomina sacra: thus qMs or uMs. Externally, there are several variants, but they can be grouped essentially by whether they read θεός or υἱός. The majority of mss, especially the later ones (A C³ Θ Ψ Ë^1,13 Ï lat), read ὁ μονογενὴς υἱός. Ì⁷⁵ א¹ 33 pc have ὁ μονογενὴς θεός, while the anarthrous μονογενὴς θεός is found in Ì⁶⁶ א* B C* L pc. The articular θεός is almost certainly a scribal emendation to the anarthrous θεός, for θεός without the article is a much harder reading. The external evidence thus strongly supports μονογενὴς θεός. Internally, although υἱός fits the immediate context more readily, θεός is much more difficult. As well, θεός also explains the origin of the other reading (υἱός), because it is difficult to see why a scribe who found υἱός in the text he was copying would alter it to θεός. Scribes would naturally change the wording to υἱός however, since μονογενὴς υἱός is a uniquely Johannine christological title (cf. John 3:16, 18; 1 John 4:9). But θεός as the older and more difficult reading is preferred. As for translation, it makes the most sense to see the word θεός as in apposition to μονογενής, and the participle ὁ ὤν (Jo wn) as in apposition to θεός, giving in effect three descriptions of Jesus rather than only two. (B. D. Ehrman, The Orthodox Corruption of Scripture, 81, suggests that it is nearly impossible and completely unattested in the NT for an adjective followed immediately by a noun that agrees in gender, number, and case, to be a substantival adjective: “when is an adjective ever used substantivally when it immediately precedes a noun of the same inflection?” This, however, is an overstatement. First, as Ehrman admits, μονογενής in John 1:14 is substantival. And since it is an established usage for the adjective in this context, one might well expect that the author would continue to use the adjective substantivally four verses later. Indeed, μονογενής is already moving toward a crystallized substantival adjective in the NT [cf. Luke 9:38; Heb 11:17]; in patristic Greek, the process continued [cf. PGL 881 s.v. 7]. Second, there are several instances in the NT in which a substantival adjective is followed by a noun with which it has complete concord: cf., e.g., Rom 1:30; Gal 3:9; 1 Tim 1:9; 2 Pet 2:5.) The modern translations which best express this are the NEB (margin) and TEV. Several things should be noted: μονογενής alone, without υἱός, can mean “only son,” “unique son,” “unique one,” etc. (see 1:14). Furthermore, θεός is anarthrous. As such it carries qualitative force much like it does in 1:1c, where θεὸς ἦν ὁ λόγος (qeo" hn Jo logo") means “the Word was fully God” or “the Word was fully of the essence of deity.” Finally, ὁ ὤν occurs in Rev 1:4, 8; 4:8, 11:17; and 16:5, but even more significantly in the LXX of Exod 3:14. Putting all of this together leads to the translation given in the text.

[1:18]  tn Or “The unique one.” For the meaning of μονογενής (monogenh") see the note on “one and only” in 1:14.

[1:18]  ²²⁰ tn Grk “in the bosom of” (an idiom for closeness or nearness; cf. L&N 34.18; BDAG 556 s.v. κόλπος 1).

[1:18]  ²²¹ tn Grk “him”; the referent (God) has been specified in the translation for clarity.

[1:18]  ²²² sn Has made God known. In this final verse of the prologue, the climactic and ultimate statement of the earthly career of the Logos, Jesus of Nazareth, is reached. The unique One (John 1:14), the One who has taken on human form and nature by becoming incarnate (became flesh, 1:14), who is himself fully God (the Word was God, 1:1c) and is to be identified with the ever-living One of the Old Testament revelation (Exod 3:14), who is in intimate relationship with the Father, this One and no other has fully revealed what God is like. As Jesus said to Philip in John 14:9, “The one who has seen me has seen the Father.”

[1:19]  ²²³ tn Here καί (kai) has been translated as “now” to indicate the transition to a new topic. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:19]  ²²⁴ tn Grk “is.”

[1:19]  ²²⁵ sn John’s refers to John the Baptist.

[1:19]  ²²⁶ tn Or “witness.”

[1:19]  sn John the Baptist’s testimony seems to take place over 3 days: day 1, John’s testimony about his own role is largely negative (1:19-28); day 2, John gives positive testimony about who Jesus is (1:29-34); day 3, John sends his own disciples to follow Jesus (1:35-40).

[1:19]  ²²⁷ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Iουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.)

[1:19]  ²²⁸ tc ‡ Several important witnesses have πρὸς αὐτόν (pro" auton, “to him”) either here (B C* 33 892^c al it) or after “Levites” (Ì^{66c vid} A Θ Ψ Ë¹³ 579 al lat), while the earliest mss as well as the majority of mss (Ì^66*,75 א C³ L W^s ˹ Ï) lack the phrase. On the one hand, πρὸς αὐτόν could be perceived as redundant since αὐτόν is used again later in the verse, thus prompting scribes to omit the phrase. On the other hand, both the variation in placement of πρὸς αὐτόν and the fact that this phrase rather than the latter αὐτόν is lacking in certain witnesses (cf. John 11:44; 14:7; 18:31), suggests that scribes felt that the sentence needed the phrase to make the sense clearer. Although a decision is difficult, the shorter reading is slightly preferred. NA²⁷ has πρὸς αὐτόν in brackets, indicating doubt as to the phrase’s authenticity.

[1:19]  ²²⁹ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[1:19]  ²³⁰ sn “Who are you?” No uniform Jewish expectation of a single eschatological figure existed in the 1st century. A majority expected the Messiah. But some pseudepigraphic books describe God’s intervention without mentioning the anointed Davidic king; in parts of 1 Enoch, for example, the figure of the Son of Man, not the Messiah, embodies the expectations of the author. Essenes at Qumran seem to have expected three figures: a prophet, a priestly messiah, and a royal messiah. In baptizing, John the Baptist was performing an eschatological action. It also seems to have been part of his proclamation (John 1:23, 26-27). Crowds were beginning to follow him. He was operating in an area not too far from the Essene center on the Dead Sea. No wonder the authorities were curious about who he was.

[1:20]  ²³¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:20]  sn “I am not the Christ.” A 3rd century work, the pseudo-Clementine Recognitions (1.54 and 1.60 in the Latin text; the statement is not as clear in the Syriac version) records that John’s followers proclaimed him to be the Messiah. There is no clear evidence that they did so in the 1st century, however – but Luke 3:15 indicates some wondered. Concerning the Christ, the term χριστός (cristos) was originally an adjective (“anointed”), developing in LXX into a substantive (“an anointed one”), then developing still further into a technical generic term (“the anointed one”). In the intertestamental period it developed further into a technical term referring to the hoped-for anointed one, that is, a specific individual. In the NT the development starts there (technical-specific), is so used in the gospels, and then develops in Paul to mean virtually Jesus’ last name.

[1:21]  ²³² tn Grk “What then?” (an idiom).

[1:21]  ²³³ sn According to the 1st century rabbinic interpretation of 2 Kgs 2:11, Elijah was still alive. In Mal 4:5 it is said that Elijah would be the precursor of Messiah. How does one reconcile John the Baptist’s denial here (“I am not”) with Jesus’ statements in Matt 11:14 (see also Mark 9:13 and Matt 17:12) that John the Baptist was Elijah? Some have attempted to remove the difficulty by a reconstruction of the text in the Gospel of John which makes the Baptist say that he was Elijah. However, external support for such emendations is lacking. According to Gregory the Great, John was not Elijah, but exercised toward Jesus the function of Elijah by preparing his way. But this avoids the real difficulty, since in John’s Gospel the question of the Jewish authorities to the Baptist concerns precisely his function. It has also been suggested that the author of the Gospel here preserves a historically correct reminiscence – that John the Baptist did not think of himself as Elijah, although Jesus said otherwise. Mark 6:14-16 and Mark 8:28 indicate the people and Herod both distinguished between John and Elijah – probably because he did not see himself as Elijah. But Jesus’ remarks in Matt 11:14, Mark 9:13, and Matt 17:12 indicate that John did perform the function of Elijah – John did for Jesus what Elijah was to have done for the coming of the Lord. C. F. D. Moule pointed out that it is too simple to see a straight contradiction between John’s account and that of the synoptic gospels: “We have to ask by whom the identification is made, and by whom refused. The synoptic gospels represent Jesus as identifying, or comparing, the Baptist with Elijah, while John represents the Baptist as rejecting the identification when it is offered him by his interviewers. Now these two, so far from being incompatible, are psychologically complementary. The Baptist humbly rejects the exalted title, but Jesus, on the contrary, bestows it on him. Why should not the two both be correct?” (The Phenomenon of the New Testament [SBT], 70).

[1:21]  ²³⁴ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief. Acts 3:22 identifies Jesus as this prophet.

[1:22]  ²³⁵ tn The words “Tell us” are not in the Greek but are implied.

[1:23]  ²³⁶ tn Grk “He”; the referent (John the Baptist) has been specified in the translation for clarity.

[1:23]  ²³⁷ sn This call to “make straight” is probably an allusion to preparation through repentance.

[1:23]  ²³⁸ sn A quotation from Isa 40:3.

[1:24]  ²³⁹ sn Pharisees were members of one of the most important and influential religious and political parties of Judaism in the time of Jesus. There were more Pharisees than Sadducees (according to Josephus, Ant. 17.2.4 [17.42] there were more than 6,000 Pharisees at about this time). Pharisees differed with Sadducees on certain doctrines and patterns of behavior. The Pharisees were strict and zealous adherents to the laws of the OT and to numerous additional traditions such as angels and bodily resurrection.

[1:24]  ²⁴⁰ sn This is a parenthetical note by the author.

[1:25]  ²⁴¹ tn Grk “And they asked him, and said to him”; the referent (John) has been specified in the translation for clarity, and the phrase has been simplified in the translation to “So they asked John.”

[1:25]  ²⁴² tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[1:25]  sn See the note on Christ in 1:20.

[1:26]  ²⁴³ tn Grk “answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:26]  ²⁴⁴ tn Or “know.”

[1:27]  ²⁴⁵ tn Grk “of whom I am not worthy.”

[1:27]  sn The humility of John is evident in the statement I am not worthy. This was considered one of the least worthy tasks of a slave, and John did not consider himself worthy to do even that for the one to come, despite the fact he himself was a prophet.

[1:27]  ²⁴⁶ tn The term refers to the leather strap or thong used to bind a sandal. This is often viewed as a collective singular and translated as a plural, “the straps of his sandals,” but it may be more emphatic to retain the singular here.

[1:28]  ²⁴⁷ tc Many witnesses ([א²] C² K T Ψ^c 083 Ë^1,13 33 pm sa Or) read Βηθαβαρᾷ (Bhqabara, “Bethabara”) instead of Βηθανίᾳ (Bhqania, “Bethany”). But the reading Βηθανίᾳ is strongly supported by {Ì^66,75 A B C* L W^s Δ Θ Ψ* 565 579 700 1241 1424 pm latt bo as well as several fathers}. Since there is no known Bethany “beyond the Jordan,” it is likely that the name would have been changed to a more etymologically edifying one (Origen mistakenly thought the name Bethabara meant “house of preparation” and for this reason was appropriate in this context; see TCGNT 171 for discussion). On the other hand, both since Origen’s understanding of the Semitic etymology of Bethabara was incorrect, and because Bethany was at least a well-known location in Palestine, mentioned in the Gospels about a dozen times, one has to wonder whether scribes replaced Βηθαβαρᾷ with Βηθανίᾳ. However, if Origen’s understanding of the etymology of the name was representative, scribes may have altered the text in the direction of Bethabara. And even if most scribes were unfamiliar with what the name might signify, that a reading which did not contradict the Gospels’ statements of a Bethany near Jerusalem was already at hand may have been sufficient reason for them to adopt Bethabara. Further, in light of the very strong testimony for Βηθανίᾳ, this reading should be regarded as authentic.

[1:28]  ²⁴⁸ tn “River” is not in the Greek text but is supplied for clarity.

[1:29]  ²⁴⁹ tn Grk “he”; the referent (John) has been supplied in the translation for clarity.

[1:29]  ²⁵⁰ sn Gen 22:8 is an important passage in the background of the title Lamb of God as applied to Jesus. In Jewish thought this was held to be a supremely important sacrifice. G. Vermès stated: “For the Palestinian Jew, all lamb sacrifice, and especially the Passover lamb and the Tamid offering, was a memorial of the Akedah with its effects of deliverance, forgiveness of sin and messianic salvation” (Scripture and Tradition in Judaism [StPB], 225).

[1:30]  ²⁵¹ tn Or “has a higher rank than I.”

[1:31]  ²⁵² tn Or “know.”

[1:31]  ²⁵³ sn John the Baptist, who has been so reluctant to elaborate his own role, now more than willingly gives his testimony about Jesus. For the author, the emphasis is totally on John the Baptist as a witness to Jesus. No attention is given to the Baptist’s call to national repentance and very little to his baptizing. Everything is focused on what he has to say about Jesus: so that he could be revealed to Israel.

[1:32]  ²⁵⁴ tn Here καί (kai) has been translated as “then” to indicate the implied sequence of events in the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[1:32]  ²⁵⁵ tn Grk “testified, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated.

[1:32]  ²⁵⁶ sn The phrase like a dove is a descriptive comparison. The Spirit is not a dove, but descended like one in some sort of bodily representation.

[1:32]  ²⁵⁷ tn Or “from the sky.” The Greek word οὐρανός (ouranos) may be translated “sky” or “heaven,” depending on the context.

[1:32]  ²⁵⁸ sn John says the Spirit remained on Jesus. The Greek verb μένω (menw) is a favorite Johannine word, used 40 times in the Gospel and 27 times in the Epistles (67 together) against 118 times total in the NT. The general significance of the verb μένω for John is to express the permanency of relationship between Father and Son and Son and believer. Here the use of the word implies that Jesus permanently possesses the Holy Spirit, and because he does, he will dispense the Holy Spirit to others in baptism. Other notes on the dispensation of the Spirit occur at John 3:5 and following (at least implied by the wordplay), John 3:34, 7:38-39, numerous passages in John 14-16 (the Paraclete passages) and John 20:22. Note also the allusion to Isa 42:1 – “Behold my servant…my chosen one in whom my soul delights. I have put my Spirit on him.”

[1:34]  ²⁵⁹ tc ‡ What did John the Baptist declare about Jesus on this occasion? Did he say, “This is the Son of God” (οὗτός ἐστιν ὁ υἱὸς τοῦ θεοῦ, |outo" estin Jo Juio" tou qeou), or “This is the Chosen One of God” (οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ, outo" estin Jo eklekto" tou qeou)? The majority of the witnesses, impressive because of their diversity in age and locales, read “This is the Son of God” (so {Ì^66,75 A B C L Θ Ψ 0233^vid Ë^1,13 33 1241 aur c f l g bo as well as the majority of Byzantine minuscules and many others}). Most scholars take this to be sufficient evidence to regard the issue as settled without much of a need to reflect on internal evidence. On the other hand, one of the earliest mss for this verse, {Ì⁵} (3rd century), evidently read οὗτός ἐστιν ὁ ἐκλεκτὸς τοῦ θεοῦ. (There is a gap in the ms at the point of the disputed words; it is too large for υἱός especially if written, as it surely would have been, as a nomen sacrum [uMs]. The term ἐκλεκτός was not a nomen sacrum and would have therefore taken up much more space [eklektos]. Given these two variants, there is hardly any question as to what Ì⁵ read.) This papyrus has many affinities with א*, which here also has ὁ ἐκλεκτός. In addition to their combined testimony Ì^106vid b e ff^2* sy^s,c also support this reading. ̹⁰⁶ is particularly impressive, for it is a second third-century papyrus in support of ὁ ἐκλεκτός. A third reading combines these two: “the elect Son” (electus filius in ff^2c sa and a [with slight variation]). Although the evidence for ἐκλεκτός is not as impressive as that for υἱός, the reading is found in early Alexandrian and Western witnesses. Turning to the internal evidence, “the Chosen One” clearly comes out ahead. “Son of God” is a favorite expression of the author (cf. 1:49; 3:18; 5:25; 10:36; 11:4, 27; 19:7; 20:31); further, there are several other references to “his Son,” “the Son,” etc. Scribes would be naturally motivated to change ἐκλεκτός to υἱός since the latter is both a Johannine expression and is, on the surface, richer theologically in 1:34. On the other hand, there is not a sufficient reason for scribes to change υἱός to ἐκλεκτός. The term never occurs in John; even its verbal cognate (ἐκλέγω, eklegw) is never affirmed of Jesus in this Gospel. ἐκλεκτός clearly best explains the rise of υἱός. Further, the third reading (“Chosen Son of God”) is patently a conflation of the other two. It has all the earmarks of adding υἱός to ἐκλεκτός. Thus, ὁ υἱός τοῦ θεοῦ is almost certainly a motivated reading. As R. E. Brown notes (John [AB], 1:57), “On the basis of theological tendency…it is difficult to imagine that Christian scribes would change ‘the Son of God’ to ‘God’s chosen one,’ while a change in the opposite direction would be quite plausible. Harmonization with the Synoptic accounts of the baptism (‘You are [This is] my beloved Son’) would also explain the introduction of ‘the Son of God’ into John; the same phenomenon occurs in vi 69. Despite the weaker textual evidence, therefore, it seems best – with Lagrange, Barrett, Boismard, and others – to accept ‘God’s chosen one’ as original.”

[1:35]  ²⁶⁰ sn John refers to John the Baptist.

[1:35]  ²⁶¹ tn “There” is not in the Greek text but is implied by current English idiom.

[1:36]  ²⁶² sn This section (1:35-51) is joined to the preceding by the literary expedient of repeating the Baptist’s testimony about Jesus being the Lamb of God (1:36, cf. 1:29). This repeated testimony (1:36) no longer has revelatory value in itself, since it has been given before; its purpose, instead, is to institute a chain reaction which will bring John the Baptist’s disciples to Jesus and make them Jesus’ own disciples.

[1:37]  ²⁶³ tn Grk “his”; the referent (John) has been specified in the translation for clarity.

[1:37]  ²⁶⁴ tn Grk “And the two disciples heard him speaking.”

[1:37]  ²⁶⁵ sn The expression followed Jesus pictures discipleship, which means that to learn from Jesus is to follow him as the guiding priority of one’s life.

[1:38]  ²⁶⁶ tn Grk “What are you seeking?”

[1:38]  ²⁶⁷ sn This is a parenthetical note by the author.

[1:39]  ²⁶⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[1:39]  ²⁶⁹ tn Grk “said to them.”

[1:39]  ²⁷⁰ tn Grk “about the tenth hour.”

[1:39]  sn About four o’clock in the afternoon. What system of time reckoning is the author using? B. F. Westcott thought John, unlike the synoptic gospels, was using Roman time, which started at midnight (St. John, 282). This would make the time 10 a.m., which would fit here. But later in the Gospel’s Passover account (John 19:42, where the sixth hour is on the “eve of the Passover”) it seems clear the author had to be using Jewish reckoning, which began at 6 a.m. This would make the time here in 1:39 to be 4 p.m. This may be significant: If the hour was late, Andrew and the unnamed disciple probably spent the night in the same house where Jesus was staying, and the events of 1:41-42 took place on the next day. The evidence for Westcott’s view, that the Gospel is using Roman time, is very slim. The Roman reckoning which started at midnight was only used by authorities as legal time (for contracts, official documents, etc.). Otherwise, the Romans too reckoned time from 6 a.m. (e.g., Roman sundials are marked VI, not XII, for noon).

[1:40]  ²⁷¹ tn Grk “who heard from John.”

[1:40]  ²⁷² tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[1:41]  ²⁷³ tc Most witnesses (א* L W^s Ï) read πρῶτος (prwtos) here instead of πρῶτον (prwton). The former reading would be a predicate adjective and suggest that Andrew “was the first” person to proselytize another regarding Jesus. The reading preferred, however, is the neuter πρῶτον, used as an adverb (BDAG 893 s.v. πρῶτος 1.a.β.), and it suggests that the first thing that Andrew did was to proselytize Peter. The evidence for this reading is early and weighty: Ì^66,75 א² A B Θ Ψ 083 Ë^1,13 892 al lat.

[1:41]  ²⁷⁴ sn Naturally part of Andrew’s concept of the Messiah would have been learned from John the Baptist (v. 40). However, there were a number of different messianic expectations in 1st century Palestine (see the note on “Who are you?” in v. 19), and it would be wrong to assume that what Andrew meant here is the same thing the author means in the purpose statement at the end of the Fourth Gospel, 20:31. The issue here is not whether the disciples’ initial faith in Jesus as Messiah was genuine or not, but whether their concept of who Jesus was grew and developed progressively as they spent time following him, until finally after his resurrection it is affirmed in the climactic statement of John’s Gospel, the affirmation of Thomas in 20:28.

[1:41]  ²⁷⁵ tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[1:41]  sn This is a parenthetical note by the author. See the note on Christ in 1:20.

[1:42]  ²⁷⁶ tn Grk “He brought him”; both referents (Andrew, Simon) have been specified in the translation for clarity.

[1:42]  ²⁷⁷ tc The reading “Simon, son of John” is well attested in Ì^66,75,106 א B* L 33 pc it co. The majority of mss (A B² Ψ Ë^1,13 Ï) read “Simon, the son of Jonah” here instead, but that is perhaps an assimilation to Matt 16:17.

[1:42]  ²⁷⁸ sn This is a parenthetical note by the author. The change of name from Simon to Cephas is indicative of the future role he will play. Only John among the gospel writers gives the Greek transliteration (Κηφᾶς, Khfas) of Simon’s new name, Qéphâ (which is Galilean Aramaic). Neither Πέτρος (Petros) in Greek nor Qéphâ in Aramaic is a normal proper name; it is more like a nickname.

[1:43]  ²⁷⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity. Jesus is best taken as the subject of εὑρίσκει (Jeuriskei), since Peter would scarcely have wanted to go to Galilee.

[1:43]  ²⁸⁰ sn No explanation is given for why Jesus wanted to set out for Galilee, but probably he wanted to go to the wedding at Cana (about a two day trip).

[1:43]  ²⁸¹ tn Grk “and he.” Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.

[1:43]  ²⁸² tn Grk “and Jesus said.”

[1:44]  ²⁸³ sn Although the author thought of the town as in Galilee (12:21), Bethsaida technically was in Gaulanitis (Philip the Tetrarch’s territory) across from Herod’s Galilee. There may have been two places called Bethsaida, or this may merely reflect popular imprecision – locally it was considered part of Galilee, even though it was just east of the Jordan river. This territory was heavily Gentile (which may explain why Andrew and Philip both have Gentile names).

[1:44]  ²⁸⁴ tn Probably ἀπό (apo) indicates “originally from” in the sense of birthplace rather than current residence; Mark 1:21, 29 seems to locate the home of Andrew and Peter at Capernaum. The entire remark (v. 44) amounts to a parenthetical comment by the author.

[1:45]  ²⁸⁵ sn Nathanael is traditionally identified with Bartholomew (although John never describes him as such). He appears here after Philip, while in all lists of the twelve except in Acts 1:13, Bartholomew follows Philip. Also, the Aramaic Bar-tolmai means “son of Tolmai,” the surname; the man almost certainly had another name.

[1:45]  ²⁸⁶ tn “Also” is not in the Greek text, but is implied.

[1:46]  ²⁸⁷ tn Grk “And Nathanael.”

[1:46]  ²⁸⁸ tn Grk “said to him.”

[1:46]  ²⁸⁹ sn Can anything good come out of Nazareth? may be a local proverb expressing jealousy among the towns.

[1:46]  map For location see Map1 D3; Map2 C2; Map3 D5; Map4 C1; Map5 G3.

[1:46]  ²⁹⁰ tn Grk “And Philip said to him.”

[1:47]  ²⁹¹ tn Grk “said about him.”

[1:47]  ²⁹² tn Or “treachery.”

[1:47]  sn An allusion to Ps 32:2.

[1:48]  ²⁹³ tn Grk “answered and said to him.” This is somewhat redundant in English and has been simplified in the translation to “replied.”

[1:48]  ²⁹⁴ sn Many have speculated about what Nathanael was doing under the fig tree. Meditating on the Messiah who was to come? A good possibility, since the fig tree was used as shade for teaching or studying by the later rabbis (Ecclesiastes Rabbah 5:11). Also, the fig tree was symbolic for messianic peace and plenty (Mic 4:4, Zech 3:10.)

[1:49]  ²⁹⁵ tn Although βασιλεύς (basileus) lacks the article it is definite due to contextual and syntactical considerations. See ExSyn 263.

[1:49]  ²⁹⁶ sn Nathanael’s confession – You are the Son of God; you are the King of Israel – is best understood as a confession of Jesus’ messiahship. It has strong allusions to Ps 2:6-7, a well-known messianic psalm. What Nathanael’s exact understanding was at this point is hard to determine, but “son of God” was a designation for the Davidic king in the OT, and Nathanael parallels it with King of Israel here.

[1:50]  ²⁹⁷ tn Grk “answered and said to him.” This has been simplified in the translation to “said to him.”

[1:50]  ²⁹⁸ sn What are the greater things Jesus had in mind? In the narrative this forms an excellent foreshadowing of the miraculous signs which began at Cana of Galilee.

[1:51]  ²⁹⁹ tn Grk “and he said to him.”

[1:51]  ³⁰⁰ tn Grk “Truly, truly, I say to you.”

[1:51]  ³⁰¹ sn The title Son of Man appears 13 times in John’s Gospel. It is associated especially with the themes of crucifixion (3:14; 8:28), revelation (6:27; 6:53), and eschatological authority (5:27; 9:35). The title as used in John’s Gospel has for its background the son of man figure who appears in Dan 7:13-14 and is granted universal regal authority. Thus for the author, the emphasis in this title is not on Jesus’ humanity, but on his heavenly origin and divine authority.

[15:26]  ³⁰² tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.

[15:26]  ³⁰³ tn Grk “that one.”

[15:16]  ³⁰⁴ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ³⁰⁵ tn Or “and yield.”

[15:16]  ³⁰⁶ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[7:1]  ³⁰⁷ sn Again, the transition is indicated by the imprecise temporal indicator After this. Clearly, though, the author has left out much of the events of Jesus’ ministry, because chap. 6 took place near the Passover (6:4). This would have been the Passover between winter/spring of a.d. 32, just one year before Jesus’ crucifixion (assuming a date of a.d. 33 for the crucifixion), or the Passover of winter/spring a.d. 29, assuming a date of a.d. 30 for the crucifixion.

[7:1]  ³⁰⁸ tn Grk “Jesus was traveling around in Galilee.”

[7:1]  ³⁰⁹ tn Grk “For he.” Here γάρ (gar, “for”) has not been translated.

[7:1]  ³¹⁰ tn Grk “he did not want to travel around in Judea.”

[7:1]  ³¹¹ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase should be restricted to the Jewish authorities or leaders who were Jesus’ primary opponents.

[7:1]  ³¹² tn Grk “were seeking.”

[7:2]  ³¹³ tn Or “feast of the Tents” (the feast where people lived in tents or shelters, which was celebrated in the autumn after harvest). John’s use of σκηνοπηγία (skhnophgia) for the feast of Tabernacles constitutes the only use of this term in the New Testament.

[7:2]  ³¹⁴ sn Since the present verse places these incidents at the feast of Tabernacles (a.d. 29 or 32, depending on whether one dates the crucifixion in a.d. 30 or 33) there would have been a 6-month interval during which no events are recorded. The author is obviously selective in his approach; he is not recording an exhaustive history (as he will later tell the reader in John 21:25). After healing the paralytic on the Sabbath in Jerusalem (John 5:1-47), Jesus withdrew again to Galilee because of mounting opposition. In Galilee the feeding of the 5,000 took place, which marked the end of the Galilean ministry for all practical purposes. John 7:1-9 thus marks Jesus’ final departure from Galilee.

[7:3]  ³¹⁵ tn Grk “his brothers.”

[7:3]  sn Jesus’ brothers. Jesus’ brothers (really his half-brothers) were mentioned previously by John in 2:12 (see the note on brothers there). They are also mentioned elsewhere in Matt 13:55 and Mark 6:3.

[7:3]  ³¹⁶ tn Grk “your deeds that you are doing.”

[7:3]  sn Should the advice by Jesus’ brothers, Leave here and go to Judea so your disciples may see your miracles that you are performing, be understood as a suggestion that he should attempt to win back the disciples who had deserted him earlier (6:66)? Perhaps. But it is also possible to take the words as indicating that if Jesus is going to put forward messianic claims (i.e., through miraculous signs) then he should do so in Jerusalem, not in the remote parts of Galilee. Such an understanding seems to fit better with the following verse. It would also indicate misunderstanding on the part of Jesus’ brothers of the true nature of his mission – he did not come as the royal Messiah of Jewish apocalyptic expectation, to be enthroned as king at this time.

[7:4]  ³¹⁷ tn Or “seeks to be well known.”

[7:4]  ³¹⁸ sn No one who seeks to make a reputation for himself does anything in secret means, in effect: “if you’re going to perform signs to authenticate yourself as Messiah, you should do them at Jerusalem.” (Jerusalem is where mainstream Jewish apocalyptic tradition held that Messiah would appear.)

[7:5]  ³¹⁹ sn This is a parenthetical note by the author.

[7:6]  ³²⁰ tn Grk “Then Jesus said to them.”

[7:6]  ³²¹ tn Or “my opportunity.”

[7:6]  ³²² tn Or “is not yet here.”

[7:6]  ³²³ tn Grk “your time is always ready.”

[7:8]  ³²⁴ sn One always speaks of “going up” to Jerusalem in Jewish idiom, even though in western thought it is more common to speak of south as “down” (Jerusalem lies south of Galilee). The reason for the idiom is that Jerusalem was identified with Mount Zion in the OT, so that altitude was the issue.

[7:8]  ³²⁵ tc Most mss (Ì^66,75 B L T W Θ Ψ 070 0105 0250 Ë^1,13 Ï sa), including most of the better witnesses, have “not yet” (οὔπω, oupw) here. Those with the reading οὐκ are not as impressive (א D K 1241 al lat), but οὐκ is the more difficult reading here, especially because it stands in tension with v. 10. On the one hand, it is possible that οὐκ arose because of homoioarcton: A copyist who saw oupw wrote ouk. However, it is more likely that οὔπω was introduced early on to harmonize with what is said two verses later. As for Jesus’ refusal to go up to the feast in v. 8, the statement does not preclude action of a different kind at a later point. Jesus may simply have been refusing to accompany his brothers with the rest of the group of pilgrims, preferring to travel separately and “in secret” (v. 10) with his disciples.

[7:8]  ³²⁶ tn Although the word is καιρός (kairos) here, it parallels John’s use of ὥρα (Jwra) elsewhere as a reference to the time appointed for Jesus by the Father – the time of his return to the Father, characterized by his death, resurrection, and ascension (glorification). In the Johannine literature, synonyms are often interchanged for no apparent reason other than stylistic variation.

[7:8]  ³²⁷ tn Or “my time has not yet come to an end” (a possible hint of Jesus’ death at Jerusalem); Grk “my time is not yet fulfilled.”

[7:10]  ³²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[7:11]  ³²⁹ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:11]  ³³⁰ tn Grk “Where is that one?”

[7:12]  ³³¹ tn Grk “And there was.”

[7:12]  ³³² tn Or “complaining.”

[7:12]  ³³³ tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).

[7:12]  ³³⁴ tn Or “the crowd.”

[7:13]  ³³⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See also the note on the phrase “the Jewish leaders” in v. 1.

[7:14]  ³³⁶ tn Grk “to the temple.”

[7:14]  ³³⁷ tn Or “started teaching.” An ingressive sense for the imperfect verb (“began to teach” or “started teaching”) fits well here, since the context implies that Jesus did not start his teaching at the beginning of the festival, but began when it was about half over.

[7:15]  ³³⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish authorities or leaders who were Jesus’ primary opponents. See the note on the phrase “the Jewish leaders” in v. 1.

[7:15]  ³³⁹ tn Or “began to be astonished.” This imperfect verb could also be translated ingressively (“began to be astonished”), but for English stylistic reasons it is rendered as a simple past.

[7:15]  ³⁴⁰ tn Grk “How does this man know learning since he has not been taught?” The implication here is not that Jesus never went to school (in all probability he did attend a local synagogue school while a youth), but that he was not the disciple of a particular rabbi and had not had formal or advanced instruction under a recognized rabbi (compare Acts 4:13 where a similar charge is made against Peter and John; see also Paul’s comment in Acts 22:3).

[7:15]  sn He has never had formal instruction. Ironically when the Jewish leaders came face to face with the Word become flesh – the preexistent Logos, creator of the universe and divine Wisdom personified – they treated him as an untaught, unlearned person, without the formal qualifications to be a teacher.

[7:16]  ³⁴¹ tn Grk “So Jesus answered and said to them.”

[7:16]  ³⁴² tn The phrase “the one who sent me” refers to God.

[7:17]  ³⁴³ tn Grk “his will.”

[7:17]  ³⁴⁴ tn Grk “or whether I speak from myself.”

[7:18]  ³⁴⁵ tn Grk “who speaks from himself.”

[7:18]  ³⁴⁶ tn Or “seeks.”

[7:18]  ³⁴⁷ tn Or “praise”; Grk “glory.”

[7:18]  ³⁴⁸ tn Or “seeks.”

[7:18]  ³⁴⁹ tn Or “praise”; Grk “glory.”

[7:18]  ³⁵⁰ tn Or “is truthful”; Grk “is true.”

[7:19]  ³⁵¹ tn Or “accomplishes”; Grk “does.”

[7:19]  ³⁵² tn Grk “seek.”

[7:20]  ³⁵³ tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).

[7:20]  ³⁵⁴ tn Grk “You have a demon!”

[7:20]  ³⁵⁵ tn Grk “Who is seeking to kill you?”

[7:20]  sn Who is trying to kill you? Many of the crowd (if they had come in from surrounding regions for the feast) probably were ignorant of any plot. The plot was on the part of the Jewish leaders. Note how carefully John distinguishes between the leadership and the general populace in their respective responses to Jesus.

[7:21]  ³⁵⁶ tn Grk “Jesus answered and said to them.”

[7:21]  ³⁵⁷ tn Grk “I did one deed.”

[7:21]  ³⁵⁸ sn The “one miracle” that caused them all to be amazed was the last previous public miracle in Jerusalem recorded by the author, the healing of the paralyzed man in John 5:1-9 on the Sabbath. (The synoptic gospels record other Sabbath healings, but John does not mention them.)

[7:22]  ³⁵⁹ tn Grk “gave you circumcision.”

[7:22]  ³⁶⁰ tn Grk “a man.” While the text literally reads “circumcise a man” in actual fact the practice of circumcising male infants on the eighth day after birth (see Phil 3:5) is primarily what is in view here.

[7:23]  ³⁶¹ tn Grk “a man.” See the note on “male child” in the previous verse.

[7:23]  ³⁶² tn Grk “receives circumcision.”

[7:23]  ³⁶³ sn If a male child is circumcised on the Sabbath so that the law of Moses is not broken. The Rabbis counted 248 parts to a man’s body. In the Talmud (b. Yoma 85b) R. Eleazar ben Azariah (ca. a.d. 100) states: “If circumcision, which attaches to one only of the 248 members of the human body, suspends the Sabbath, how much more shall the saving of the whole body suspend the Sabbath?” So absolutely binding did rabbinic Judaism regard the command of Lev 12:3 to circumcise on the eighth day, that in the Mishnah m. Shabbat 18.3; 19.1, 2; and m. Nedarim 3.11 all hold that the command to circumcise overrides the command to observe the Sabbath.

[7:23]  ³⁶⁴ tn Or “made an entire man well.”

[7:24]  ³⁶⁵ tn Or “based on sight.”

[7:24]  ³⁶⁶ tn Or “honest”; Grk “righteous.”

[7:25]  ³⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[7:25]  ³⁶⁸ tn Grk “Is it not this one.”

[7:25]  ³⁶⁹ tn Grk “seeking.”

[7:26]  ³⁷⁰ tn Or “speaking openly.”

[7:26]  ³⁷¹ sn They are saying nothing to him. Some people who had heard Jesus were so impressed with his teaching that they began to infer from the inactivity of the opposing Jewish leaders a tacit acknowledgment of Jesus’ claims.

[7:26]  ³⁷² tn Grk “this one.”

[7:26]  ³⁷³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:26]  sn See the note on Christ in 1:20.

[7:27]  ³⁷⁴ tn Grk “this one.”

[7:27]  ³⁷⁵ sn We know where this man comes from. The author apparently did not consider this objection worth answering. The true facts about Jesus’ origins were readily available for any reader who didn’t know already. Here is an instance where the author assumes knowledge about Jesus that is independent from the material he records.

[7:27]  ³⁷⁶ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:27]  sn See the note on Christ in 1:20.

[7:27]  ³⁷⁷ sn The view of these people regarding the Messiah that no one will know where he comes from reflects the idea that the origin of the Messiah is a mystery. In the Talmud (b. Sanhedrin 97a) Rabbi Zera taught: “Three come unawares: Messiah, a found article, and a scorpion.” Apparently OT prophetic passages like Mal 3:1 and Dan 9:25 were interpreted by some as indicating a sudden appearance of Messiah. It appears that this was not a universal view: The scribes summoned by Herod at the coming of the Magi in Matt 2 knew that the Messiah was to be born in Bethlehem. It is important to remember that Jewish messianic expectations in the early 1st century were not monolithic.

[7:28]  ³⁷⁸ tn Grk “the temple.”

[7:28]  ³⁷⁹ tn Grk “Then Jesus cried out in the temple, teaching and saying.”

[7:28]  ³⁸⁰ sn You both know me and know where I come from! Jesus’ response while teaching in the temple is difficult – it appears to concede too much understanding to his opponents. It is best to take the words as irony: “So you know me and know where I am from, do you?” On the physical, literal level, they did know where he was from: Nazareth of Galilee (at least they thought they knew). But on another deeper (spiritual) level, they did not: He came from heaven, from the Father. Jesus insisted that he has not come on his own initiative (cf. 5:37), but at the bidding of the Father who sent him.

[7:28]  ³⁸¹ tn Grk “And I have not come from myself.”

[7:28]  ³⁸² tn The phrase “the one who sent me” refers to God.

[7:28]  ³⁸³ tn Grk “the one who sent me is true, whom you do not know.”

[7:29]  ³⁸⁴ tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).

[7:29]  ³⁸⁵ tn The preposition παρά (para) followed by the genitive has the local sense preserved and can be used of one person sending another. This does not necessarily imply origin in essence or eternal generation.

[7:29]  ³⁸⁶ tn Grk “and that one.”

[7:30]  ³⁸⁷ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:30]  sn Here the response is on the part of the crowd, who tried to seize Jesus. This is apparently distinct from the attempted arrest by the authorities mentioned in 7:32.

[7:30]  ³⁸⁸ tn Grk “his hour.”

[7:31]  ³⁸⁹ tn Or “The common people” (as opposed to the religious authorities).

[7:31]  ³⁹⁰ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:31]  sn See the note on Christ in 1:20.

[7:31]  ³⁹¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “will he?”).

[7:32]  ³⁹² sn See the note on Pharisees in 1:24.

[7:32]  ³⁹³ tn Or “The common people” (as opposed to the religious authorities like the Pharisees).

[7:32]  ³⁹⁴ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:32]  ³⁹⁵ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing “police” duties such as here, their “officers” are doing so only as part of their general tasks (see K. H. Rengstorf, TDNT 8:540).

[7:32]  ³⁹⁶ tn Grk “to seize him.” In the context of a deliberate attempt by the servants of the chief priests and Pharisees to detain Jesus, the English verb “arrest” conveys the point more effectively.

[7:33]  ³⁹⁷ tn Grk “Yet a little I am with you.”

[7:33]  ³⁹⁸ tn The word “then” is not in the Greek text, but is implied.

[7:34]  ³⁹⁹ tn Grk “seek me.”

[7:35]  ⁴⁰⁰ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase is understood to refer to the Jewish authorities or leaders, since the Jewish leaders are mentioned in this context both before and after the present verse (7:32, 45).

[7:35]  ⁴⁰¹ tn Grk “this one.”

[7:35]  ⁴⁰² tn Grk “will not find him.”

[7:35]  ⁴⁰³ sn The Jewish people dispersed (Grk “He is not going to the Diaspora”). The Greek term diaspora (“dispersion”) originally meant those Jews not living in Palestine, but dispersed or scattered among the Gentiles.

[7:35]  ⁴⁰⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “is he?”).

[7:35]  sn Note the Jewish opponents’ misunderstanding of Jesus’ words, as made clear in vv. 35-36. They didn’t realize he spoke of his departure out of the world. This is another example of the author’s use of misunderstanding as a literary device to emphasize a point.

[7:36]  ⁴⁰⁵ tn Grk “What is this word that he said.”

[7:36]  ⁴⁰⁶ tn Grk “seek me.”

[7:37]  ⁴⁰⁷ sn There is a problem with the identification of this reference to the last day of the feast, the greatest day: It appears from Deut 16:13 that the feast went for seven days. Lev 23:36, however, makes it plain that there was an eighth day, though it was mentioned separately from the seven. It is not completely clear whether the seventh or eighth day was the climax of the feast, called here by the author the “last great day of the feast.” Since according to the Mishnah (m. Sukkah 4.1) the ceremonies with water and lights did not continue after the seventh day, it seems more probable that this is the day the author mentions.

[7:37]  ⁴⁰⁸ tn Grk “Jesus stood up and cried out, saying.”

[7:38]  ⁴⁰⁹ tn An alternate way of punctuating the Greek text of vv. 37-38 results in this translation: “If anyone is thirsty, let him come to me and drink. The one who believes in me, just as the scripture says, ‘From within him will flow rivers of living water.’” John 7:37-38 has been the subject of considerable scholarly debate. Certainly Jesus picks up on the literal water used in the ceremony and uses it figuratively. But what does the figure mean? According to popular understanding, it refers to the coming of the Holy Spirit to dwell in the believer. There is some difficulty in locating an OT text which speaks of rivers of water flowing from within such a person, but Isa 58:11 is often suggested: “The Lord will continually lead you, he will feed you even in parched regions. He will give you renewed strength, and you will be like a well-watered garden, like a spring that continually produces water.” Other passages which have been suggested are Prov 4:23 and 5:15; Isa 44:3 and 55:1; Ezek 47:1 ff.; Joel 3:18; and Zech 13:1 and 14:8. The meaning in this case is that when anyone comes to believe in Jesus the scriptures referring to the activity of the Holy Spirit in a person’s life are fulfilled. “When the believer comes to Christ and drinks he not only slakes his thirst but receives such an abundant supply that veritable rivers flow from him” (L. Morris, John [NICNT], 424-25). In other words, with this view, the believer himself becomes the source of the living water. This is the traditional understanding of the passage, often called the “Eastern interpretation” following Origen, Athanasius, and the Greek Fathers. It is supported by such modern scholars as Barrett, Behm, Bernard, Cadman, Carson, R. H. Lightfoot, Lindars, Michaelis, Morris, Odeberg, Schlatter, Schweizer, C. H. Turner, M. M. B. Turner, Westcott, and Zahn. In addition it is represented by the following Greek texts and translations: KJV, RSV, NASB, NA²⁷, and UBS⁴. D. A. Carson, John, 322-29, has a thorough discussion of the issues and evidence although he opts for the previous interpretation. There is another interpretation possible, however, called the “Western interpretation” because of patristic support by Justin, Hippolytus, Tertullian, and Irenaeus. Modern scholars who favor this view are Abbott, Beasley-Murray, Bishop, Boismard, Braun, Brown, Bullinger, Bultmann, Burney, Dodd, Dunn, Guilding, R. Harris, Hoskyns, Jeremias, Loisy, D. M. Stanley, Thüsing, N. Turner, and Zerwick. This view is represented by the translation in the RSV margin and by the NEB. It is also sometimes called the “christological interpretation” because it makes Jesus himself the source of the living water in v. 38, by punctuating as follows: (37b) ἐάν τι διψᾷ ἐρχέσθω πρός με, καὶ πινέτω (38) ὁ πιστεύων εἰς ἐμέ. Καθὼς εἶπεν ἡ γραφή, ποταμοὶ ἐκ τῆς κοιλίας αὐτοῦ ῥεύσουσιν ὕδατος ζῶντος. Three crucial questions are involved in the solution of this problem: (1) punctuation; (2) determining the antecedent of αὐτοῦ (autou); and (3) the source of the scripture quotation. With regard to (1) Ì⁶⁶ does place a full stop after πινέτω (pinetw), but this may be theologically motivated and could have been added later. Grammatical and stylistic arguments are inconclusive. More important is (2) the determination of the antecedent of αὐτοῦ. Can any other Johannine parallels be found which make the believer the source of the living water? John 4:14 is often mentioned in this regard, but unlike 4:14 the water here becomes a source for others also. Neither does 14:12 provide a parallel. Furthermore, such an interpretation becomes even more problematic in light of the explanation given in v. 39 that the water refers to the Holy Spirit, since it is extremely difficult to see the individual believer becoming the ‘source’ of the Spirit for others. On the other hand, the Gospel of John repeatedly places Jesus himself in this role as source of the living water: 4:10, of course, for the water itself; but according to 20:22 Jesus provides the Spirit (cf. 14:16). Furthermore, the symbolism of 19:34 is difficult to explain as anything other than a deliberate allusion to what is predicted here. This also explains why the Spirit cannot come to the disciples unless Jesus “departs” (16:7). As to (3) the source of the scripture quotation, M. E. Boismard has argued that John is using a targumic rendering of Ps 78:15-16 which describes the water brought forth from the rock in the wilderness by Moses (“Les citations targumiques dans le quatrième évangile,” RB 66 [1959]: 374-78). The frequency of Exodus motifs in the Fourth Gospel (paschal lamb, bronze serpent, manna from heaven) leads quite naturally to the supposition that the author is here drawing on the account of Moses striking the rock in the wilderness to bring forth water (Num 20:8 ff.). That such imagery was readily identified with Jesus in the early church is demonstrated by Paul’s understanding of the event in 1 Cor 10:4. Jesus is the Rock from which the living water – the Spirit – will flow. Carson (see note above) discusses this imagery although he favors the traditional or “Eastern” interpretation. In summary, the latter or “Western” interpretation is to be preferred.

[7:38]  ⁴¹⁰ tn Or “out of the innermost part of his person”; Grk “out of his belly.”

[7:38]  ⁴¹¹ sn An OT quotation whose source is difficult to determine; Isa 44:3, 55:1, 58:11, and Zech 14:8 have all been suggested.

[7:39]  ⁴¹² tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT mss supply the participle δεδομένον (dedomenon), this is followed in the translation to avoid misunderstanding by the modern English reader that prior to this time the Spirit did not exist. John’s phrase is expressed from a human standpoint and has nothing to do with the preexistence of the third Person of the Godhead. The meaning is that the era of the Holy Spirit had not yet arrived; the Spirit was not as yet at work in a way he later would be because Jesus had not yet returned to his Father. Cf. also Acts 19:2.

[7:39]  ⁴¹³ sn This is a parenthetical note by the author.

[7:40]  ⁴¹⁴ tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:40]  ⁴¹⁵ tn Or “truly.”

[7:40]  ⁴¹⁶ sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[7:41]  ⁴¹⁷ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[7:41]  sn See the note on Christ in 1:20.

[7:41]  ⁴¹⁸ tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.

[7:41]  ⁴¹⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does he?”).

[7:42]  ⁴²⁰ tn Grk “is from the seed” (an idiom for human descent).

[7:42]  ⁴²¹ sn An allusion to Ps 89:4.

[7:42]  ⁴²² sn An allusion to Mic 5:2.

[7:42]  map For location see Map5 B1; Map7 E2; Map8 E2; Map10 B4.

[7:42]  ⁴²³ tn Grk “the village where David was.”

[7:43]  ⁴²⁴ tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).

[7:43]  ⁴²⁵ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:44]  ⁴²⁶ sn Compare John 7:30 regarding the attempt to seize Jesus.

[7:45]  ⁴²⁷ tn Or “servants.” The “chief priests and Pharisees” is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. As “servants” or “officers” of the Sanhedrin, their representatives should be distinguished from the Levites serving as temple police (perhaps John 7:30 and 44; also John 8:20; 10:39; 19:6; Acts 4:3). Even when performing ‘police’ duties such as here, their “officers” are doing so only as part of their general tasks (See K. H. Rengstorf, TDNT 8:540).

[7:45]  ⁴²⁸ tn Grk “came.”

[7:45]  ⁴²⁹ sn See the note on Pharisees in 1:24.

[7:45]  ⁴³⁰ tn Grk “Why did you not bring him?” The words “back with you” are implied.

[7:47]  ⁴³¹ tn Grk “answered them.”

[7:47]  ⁴³² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have you?”).

[7:48]  ⁴³³ sn The chief priests and Pharisees (John 7:45) is a comprehensive term for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26. Likewise the term ruler here denotes a member of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in John 3:1, and Nicodemus also speaks up in this episode (John 7:50).

[7:48]  ⁴³⁴ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “have they?”).

[7:49]  ⁴³⁵ tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.

[7:50]  ⁴³⁶ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[7:50]  ⁴³⁷ tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.

[7:50]  ⁴³⁸ tn Grk “said to them.”

[7:51]  ⁴³⁹ tn Grk “judge.”

[7:51]  ⁴⁴⁰ tn Grk “knows.”

[7:51]  ⁴⁴¹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “does it?”).

[7:52]  ⁴⁴² tn Grk “They answered and said to him.”

[7:52]  ⁴⁴³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[7:52]  ⁴⁴⁴ tc At least one early and important ms (Ì^66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.

[7:52]  tn This claim by the leaders presents some difficulty, because Jonah had been from Gath Hepher, in Galilee (2 Kgs 14:25). Also the Babylonian Talmud later stated, “There was not a tribe in Israel from which there did not come prophets” (b. Sukkah 27b). Two explanations are possible: (1) In the heat of anger the members of the Sanhedrin overlooked the facts (this is perhaps the easiest explanation). (2) This anarthrous noun is to be understood as a reference to the prophet of Deut 18:15 (note the reading of Ì⁶⁶ which is articular), by this time an eschatological figure in popular belief. This would produce in the text of John’s Gospel a high sense of irony indeed, since the religious authorities by their insistence that “the Prophet” could not come from Galilee displayed their true ignorance of where Jesus came from on two levels at once (Bethlehem, his birthplace, the fulfillment of Mic 5:2, but also heaven, from which he was sent by the Father). The author does not even bother to refute the false attestation of Jesus’ place of birth as Galilee (presumably Christians knew all too well where Jesus came from).

[7:53]  ⁴⁴⁵ tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best mss and was almost certainly not an original part of the Gospel of John. Among modern commentators and textual critics, it is a foregone conclusion that the section is not original but represents a later addition to the text of the Gospel. B. M. Metzger summarizes: “the evidence for the non-Johannine origin of the pericope of the adulteress is overwhelming” (TCGNT 187). External evidence is as follows. For the omission of 7:53-8:11: Ì^66,75 א B L N T W Δ Θ Ψ 0141 0211 33 565 1241 1424* 2768 al. In addition codices A and C are defective in this part of John, but it appears that neither contained the pericope because careful measurement shows that there would not have been enough space on the missing pages to include the pericope 7:53-8:11 along with the rest of the text. Among the mss that include 7:53-8:11 are D Ï lat. In addition E S Λ 1424^mg al include part or all of the passage with asterisks or obeli, 225 places the pericope after John 7:36, ˹ places it after John 21:25, {115} after John 8:12, ˹³ after Luke 21:38, and the corrector of 1333 includes it after Luke 24:53. (For a more complete discussion of the locations where this “floating” text has ended up, as well as a minority opinion on the authenticity of the passage, see M. A. Robinson, “Preliminary Observations regarding the Pericope Adulterae Based upon Fresh Collations of nearly All Continuous-Text Manuscripts and All Lectionary Manuscripts containing the Passage,” Filologia Neotestamentaria 13 [2000]: 35-59, especially 41-42.) In evaluating this ms evidence, it should be remembered that in the Gospels A is considered to be of Byzantine texttype (unlike in the epistles and Revelation, where it is Alexandrian), as are E F G (mss with the same designation are of Western texttype in the epistles). This leaves D as the only major Western uncial witness in the Gospels for the inclusion. Therefore the evidence could be summarized by saying that almost all early mss of the Alexandrian texttype omit the pericope, while most mss of the Western and Byzantine texttype include it. But it must be remembered that “Western mss” here refers only to D, a single witness (as far as Greek mss are concerned). Thus it can be seen that practically all of the earliest and best mss extant omit the pericope; it is found only in mss of secondary importance. But before one can conclude that the passage was not originally part of the Gospel of John, internal evidence needs to be considered as well. Internal evidence in favor of the inclusion of 8:1-11 (7:53-8:11): (1) 7:53 fits in the context. If the “last great day of the feast” (7:37) refers to the conclusion of the Feast of Tabernacles, then the statement refers to the pilgrims and worshipers going home after living in “booths” for the week while visiting Jerusalem. (2) There may be an allusion to Isa 9:1-2 behind this text: John 8:12 is the point when Jesus describes himself as the Light of the world. But the section in question mentions that Jesus returned to the temple at “early dawn” (῎Ορθρου, Orqrou, in 8:2). This is the “dawning” of the Light of the world (8:12) mentioned by Isa 9:2. (3) Furthermore, note the relationship to what follows: Just prior to presenting Jesus’ statement that he is the Light of the world, John presents the reader with an example that shows Jesus as the light. Here the woman “came to the light” while her accusers shrank away into the shadows, because their deeds were evil (cf. 3:19-21). Internal evidence against the inclusion of 8:1-11 (7:53-8:11): (1) In reply to the claim that the introduction to the pericope, 7:53, fits the context, it should also be noted that the narrative reads well without the pericope, so that Jesus’ reply in 8:12 is directed against the charge of the Pharisees in 7:52 that no prophet comes from Galilee. (2) The assumption that the author “must” somehow work Isa 9:1-2 into the narrative is simply that – an assumption. The statement by the Pharisees in 7:52 about Jesus’ Galilean origins is allowed to stand without correction by the author, although one might have expected him to mention that Jesus was really born in Bethlehem. And 8:12 does directly mention Jesus’ claim to be the Light of the world. The author may well have presumed familiarity with Isa 9:1-2 on the part of his readers because of its widespread association with Jesus among early Christians. (3) The fact that the pericope deals with the light/darkness motif does not inherently strengthen its claim to authenticity, because the motif is so prominent in the Fourth Gospel that it may well have been the reason why someone felt that the pericope, circulating as an independent tradition, fit so well here. (4) In general the style of the pericope is not Johannine either in vocabulary or grammar (see D. B. Wallace, “Reconsidering ‘The Story of the Woman Taken in Adultery Reconsidered’,” NTS 39 [1993]: 290-96). According to R. E. Brown it is closer stylistically to Lukan material (John [AB], 1:336). Interestingly one important family of mss (˹³) places the pericope after Luke 21:38. Conclusion: In the final analysis, the weight of evidence in this case must go with the external evidence. The earliest and best mss do not contain the pericope. It is true with regard to internal evidence that an attractive case can be made for inclusion, but this is by nature subjective (as evidenced by the fact that strong arguments can be given against such as well). In terms of internal factors like vocabulary and style, the pericope does not stand up very well. The question may be asked whether this incident, although not an original part of the Gospel of John, should be regarded as an authentic tradition about Jesus. It could well be that it is ancient and may indeed represent an unusual instance where such a tradition survived outside of the bounds of the canonical literature. However, even that needs to be nuanced (see B. D. Ehrman, “Jesus and the Adulteress,” NTS 34 [1988]: 24–44).

[7:53]  sn Double brackets have been placed around this passage to indicate that most likely it was not part of the original text of the Gospel of John. In spite of this, the passage has an important role in the history of the transmission of the text, so it has been included in the translation.

[8:1]  ⁴⁴⁶ sn The Mount of Olives is a hill running north to south about 1.8 mi (3 km) long, lying east of Jerusalem across the Kidron Valley. It was named for the large number of olive trees that grew on it.

[8:2]  ⁴⁴⁷ tn An ingressive sense for the imperfect fits well here following the aorist participle.

[8:3]  ⁴⁴⁸ tn Or “The scribes.” The traditional rendering of γραμματεύς (grammateu") as “scribe” does not communicate much to the modern English reader, for whom the term might mean “professional copyist,” if it means anything at all. The people referred to here were recognized experts in the law of Moses and in traditional laws and regulations. Thus “expert in the law” comes closer to the meaning for the modern reader.

[8:3]  ⁴⁴⁹ sn See the note on Pharisees in 1:24.

[8:4]  ⁴⁵⁰ tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.

[8:5]  ⁴⁵¹ sn An allusion to Lev 20:10 and Deut 22:22-24.

[8:5]  ⁴⁵² sn The accusers themselves subtly misrepresented the law. The Mosaic law stated that in the case of adultery, both the man and woman must be put to death (Lev 20:10, Deut 22:22), but they mentioned only such women.

[8:6]  ⁴⁵³ tn Grk “so that they could accuse.”

[8:6]  ⁴⁵⁴ sn This is a parenthetical note by the author of 7:53–8:11.

[8:6]  ⁴⁵⁵ tn Or possibly “Jesus bent down and wrote an accusation on the ground with his finger.” The Greek verb καταγράφω (katagrafw) may indicate only the action of writing on the ground by Jesus, but in the overall context (Jesus’ response to the accusation against the woman) it can also be interpreted as implying that what Jesus wrote was a counteraccusation against the accusers (although there is no clue as to the actual content of what he wrote, some scribes added “the sins of each one of them” either here or at the end of v. 8 [U 264 700 al]).

[8:7]  ⁴⁵⁶ tn Or “he straightened up.”

[8:7]  ⁴⁵⁷ tn Grk “and said to them.”

[8:7]  ⁴⁵⁸ tn Or “sinless.”

[8:8]  ⁴⁵⁹ tn Here καί (kai) has been translated as “Then” to indicate the implied sequence of events within the narrative. Greek style often begins sentences or clauses with “and,” but English style generally does not.

[8:9]  ⁴⁶⁰ tn Or “beginning from the eldest.”

[8:10]  ⁴⁶¹ tn Or “straightened up.”

[8:10]  ⁴⁶² 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.

[8:11]  ⁴⁶³ tc The earliest and best mss do not contain 7:53–8:11 (see note on 7:53).

[8:12]  ⁴⁶⁴ tn Grk “Then again Jesus spoke to them saying.”

[8:12]  ⁴⁶⁵ sn The theory proposed by F. J. A. Hort (The New Testament in the Original Greek, vol. 2, Introduction; Appendix, 87-88), that the backdrop of 8:12 is the lighting of the candelabra in the court of women, may offer a plausible setting to the proclamation by Jesus that he is the light of the world. The last time that Jesus spoke in the narrative (assuming 7:53-8:11 is not part of the original text, as the textual evidence suggests) is in 7:38, where he was speaking to a crowd of pilgrims in the temple area. This is where he is found in the present verse, and he may be addressing the crowd again. Jesus’ remark has to be seen in view of both the prologue (John 1:4, 5) and the end of the discourse with Nicodemus (John 3:19-21). The coming of Jesus into the world provokes judgment: A choosing up of sides becomes necessary. The one who comes to the light, that is, who follows Jesus, will not walk in the darkness. The one who refuses to come, will walk in the darkness. In this contrast, there are only two alternatives. So it is with a person’s decision about Jesus. Furthermore, this serves as in implicit indictment of Jesus’ opponents, who still walk in the darkness, because they refuse to come to him. This sets up the contrast in chap. 9 between the man born blind, who receives both physical and spiritual sight, and the Pharisees (John 9:13, 15, 16) who have physical sight but remain in spiritual darkness.

[8:12]  ⁴⁶⁶ tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.

[8:13]  ⁴⁶⁷ sn See the note on Pharisees in 1:24.

[8:13]  ⁴⁶⁸ tn Grk “Then the Pharisees said to him.”

[8:13]  ⁴⁶⁹ sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.

[8:14]  ⁴⁷⁰ tn Grk “Jesus answered and said to them.”

[8:14]  ⁴⁷¹ tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.

[8:14]  ⁴⁷² sn You people do not know where I came from or where I am going. The ignorance of the religious authorities regarding Jesus’ origin works on two levels at once: First, they thought Jesus came from Galilee (although he really came from Bethlehem in Judea) and second, they did not know that he came from heaven (from the Father), and this is where he would return. See further John 7:52.

[8:15]  ⁴⁷³ tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.

[8:15]  ⁴⁷⁴ tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.

[8:15]  ⁴⁷⁵ sn What is the meaning of Jesus’ statement “I do not judge anyone”? It is clear that Jesus did judge (even in the next verse). The point is that he didn’t practice the same kind of judgment that the Pharisees did. Their kind of judgment was condemnatory. They tried to condemn people. Jesus did not come to judge the world, but to save it (3:17). Nevertheless, and not contradictory to this, the coming of Jesus did bring judgment, because it forced people to make a choice. Would they accept Jesus or reject him? Would they come to the light or shrink back into the darkness? As they responded, so were they judged – just as 3:19-21 previously stated. One’s response to Jesus determines one’s eternal destiny.

[8:16]  ⁴⁷⁶ tn Grk “my judgment is true.”

[8:16]  ⁴⁷⁷ tn The phrase “when I judge” is not in the Greek text, but is implied by the context.

[8:16]  ⁴⁷⁸ tn The phrase “do so together” is not in the Greek text, but is implied by the context.

[8:17]  ⁴⁷⁹ sn An allusion to Deut 17:6.

[8:18]  ⁴⁸⁰ tn Grk “I am the one who testifies about myself.”

[8:19]  ⁴⁸¹ tn Grk “Then they were saying to him.” The imperfect verb has been translated with ingressive force here because of the introduction of a new line of questioning by the Pharisees. Jesus had just claimed his Father as a second witness; now his opponents want to know who his father is.

[8:19]  ⁴⁸² sn If you knew me you would know my Father too. Jesus’ reply is based on his identity with the Father (see also John 1:18; 14:9).

[8:20]  ⁴⁸³ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:20]  ⁴⁸⁴ tn The term γαζοφυλάκιον (gazofulakion) can be translated “treasury” or “treasure room” in this context. BDAG 186 s.v. 1 notes, “It can be taken in this sense J 8:20 (sing.) in (or at) the treasury.” BDAG 186 s.v. 2 argues that the occurrences of this word in the synoptic gospels also refer to the treasury: “For Mk 12:41, 43; Lk 21:1 the mng. contribution box or receptacle is attractive. Acc. to Mishnah, Shekalim 6, 5 there were in the temple 13 such receptacles in the form of trumpets. But even in these passages the general sense of ‘treasury’ is prob., for the contributions would go [into] the treasury via the receptacles.” Based upon the extra-biblical evidence (see sn following), however, the translation opts to refer to the actual receptacles and not the treasury itself.

[8:20]  sn The offering box probably refers to the receptacles in the temple forecourt by the Court of Women used to collect freewill offerings. These are mentioned by Josephus, J. W. 5.5.2 (5.200), 6.5.2 (6.282); Ant. 19.6.1 (19.294); and in 1 Macc 14:49 and 2 Macc 3:6, 24, 28, 40 (see also Mark 12:41; Luke 21:1).

[8:20]  ⁴⁸⁵ tn Grk “the temple.”

[8:20]  ⁴⁸⁶ tn Grk “his hour.”

[8:20]  ⁴⁸⁷ sn This is a parenthetical note by the author.

[8:21]  ⁴⁸⁸ tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[8:21]  ⁴⁸⁹ tn The expression οὖν πάλιν (oun palin) indicates some sort of break in the sequence of events, but it is not clear how long. The author does not mention the interval between 8:12-20 and this next recorded dialogue. The feast of Tabernacles is past, and the next reference to time is 10:22, where the feast of the Dedication is mentioned. The interval is two months, and these discussions could have taken place at any time within that interval, as long as one assumes something of a loose chronological framework. However, if the material in the Fourth Gospel is arranged theologically or thematically, such an assumption would not apply.

[8:21]  ⁴⁹⁰ tn Grk “you will seek me.”

[8:21]  ⁴⁹¹ tn The expression ἐν τῇ ἁμαρτίᾳ ὑμῶν ἀποθανεῖσθε (en th Jamartia Jumwn apoqaneisqe) is similar to an expression found in the LXX at Ezek 3:18, 20 and Prov 24:9. Note the singular of ἁμαρτία (the plural occurs later in v. 24). To die with one’s sin unrepented and unatoned would be the ultimate disaster to befall a person. Jesus’ warning is stern but to the point.

[8:22]  ⁴⁹² tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish authorities or leaders in Jerusalem. It was the Pharisees who had begun this line of questioning in John 8:13, and there has been no clear change since then in the identity of Jesus’ opponents.

[8:22]  ⁴⁹³ tn The imperfect verb has been translated with ingressive force (“began to say”) because the comments that follow were occasioned by Jesus’ remarks in the preceding verse about his upcoming departure.

[8:23]  ⁴⁹⁴ tn Grk “And he said to them.”

[8:23]  ⁴⁹⁵ tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.

[8:24]  ⁴⁹⁶ tn Grk “thus I said to you.”

[8:24]  ⁴⁹⁷ tn Grk “unless you believe that I am.” In this context there is an implied predicate nominative (“he”) following the “I am” phrase. What Jesus’ hearers had to acknowledge is that he was who he claimed to be, i.e., the Messiah (cf. 20:31). This view is also reflected in English translations like NIV (“if you do not believe that I am the one I claim to be”), NLT (“unless you believe that I am who I say I am”), and CEV (“if you don’t have faith in me for who I am”). For a different view that takes this “I am” and the one in 8:28 as nonpredicated (i.e., absolute), see R. E. Brown, John (AB), 1:533-38. Such a view refers sees the nonpredicated “I am” as a reference to the divine Name revealed in Exod 3:14, and is reflected in English translations like NAB (“if you do not believe that I AM, you will die in your sins”) and TEV (“you will die in your sins if you do not believe that ‘I Am Who I Am’”).

[8:24]  sn See the note on Christ in 1:20.

[8:25]  ⁴⁹⁸ tn Grk “Jesus said to them.”

[8:26]  ⁴⁹⁹ tn Or “I have many things to pronounce in judgment about you.” The two Greek infinitives could be understood as a hendiadys, resulting in one phrase.

[8:26]  ⁵⁰⁰ tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.

[8:26]  ⁵⁰¹ tn Grk “true” (in the sense of one who always tells the truth).

[8:26]  ⁵⁰² tn Grk “and what things I have heard from him, these things I speak to the world.”

[8:27]  ⁵⁰³ sn They did not understand…about his Father is a parenthetical note by the author. This type of comment, intended for the benefit of the reader, is typical of the “omniscient author” convention adopted by the author, who is writing from a postresurrection point of view. He writes with the benefit of later knowledge that those who originally heard Jesus’ words would not have had.

[8:28]  ⁵⁰⁴ tn Grk “Then Jesus said to them” (the words “to them” are not found in all mss).

[8:28]  ⁵⁰⁵ tn Grk “that I am.” See the note on this phrase in v. 24.

[8:28]  ⁵⁰⁶ tn Grk “I do nothing from myself.”

[8:28]  ⁵⁰⁷ tn Grk “but just as the Father taught me, these things I speak.”

[8:29]  ⁵⁰⁸ tn That is, “he has not abandoned me.”

[8:30]  ⁵⁰⁹ tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.

[8:31]  ⁵¹⁰ tn Grk “to the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (i.e., “Judeans”), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9; also BDAG 479 s.v. ᾿Ιουδαῖος 2.e.) Here the phrase refers to the Jewish people in Jerusalem who had been listening to Jesus’ teaching in the temple and had believed his claim to be the Messiah, hence, “those Judeans who had believed him.” The term “Judeans” is preferred here to the more general “people” because the debate concerns descent from Abraham (v. 33).

[8:31]  ⁵¹¹ tn Grk “If you continue in my word.”

[8:31]  ⁵¹² tn Or “truly.”

[8:32]  ⁵¹³ tn Or “the truth will release you.” The translation “set you free” or “release you” (unlike the more traditional “make you free”) conveys more the idea that the hearers were currently in a state of slavery from which they needed to be freed. The following context supports precisely this idea.

[8:32]  sn The statement the truth will set you free is often taken as referring to truth in the philosophical (or absolute) sense, or in the intellectual sense, or even (as the Jews apparently took it) in the political sense. In the context of John’s Gospel (particularly in light of the prologue) this must refer to truth about the person and work of Jesus. It is saving truth. As L. Morris says, “it is the truth which saves men from the darkness of sin, not that which saves them from the darkness of error (though there is a sense in which men in Christ are delivered from gross error)” (John [NICNT], 457).

[8:33]  ⁵¹⁴ tn Grk “We are the seed” (an idiom).

[8:33]  ⁵¹⁵ tn Grk “They answered to him.”

[8:33]  ⁵¹⁶ tn Or “How is it that you say.”

[8:34]  ⁵¹⁷ tn Grk “Truly, truly, I say to you.”

[8:34]  ⁵¹⁸ tn Or “who commits.” This could simply be translated, “everyone who sins,” but the Greek is more emphatic, using the participle ποιῶν (poiwn) in a construction with πᾶς (pas), a typical Johannine construction. Here repeated, continuous action is in view. The one whose lifestyle is characterized by repeated, continuous sin is a slave to sin. That one is not free; sin has enslaved him. To break free from this bondage requires outside (divine) intervention. Although the statement is true at the general level (the person who continually practices a lifestyle of sin is enslaved to sin) the particular sin of the Jewish authorities, repeatedly emphasized in the Fourth Gospel, is the sin of unbelief. The present tense in this instance looks at the continuing refusal on the part of the Jewish leaders to acknowledge who Jesus is, in spite of mounting evidence.

[8:34]  ⁵¹⁹ tn See the note on the word “slaves” in 4:51.

[8:35]  ⁵²⁰ tn Or “household.” The Greek work οἰκία (oikia) can denote the family as consisting of relatives by both descent and marriage, as well as slaves and servants, living in the same house (more the concept of an “extended family”).

[8:35]  ⁵²¹ sn Jesus’ point is that while a slave may be part of a family or household, the slave is not guaranteed a permanent place there, while a son, as a descendant or blood relative, will always be guaranteed a place in the family (remains forever).

[8:36]  ⁵²² tn Or “Son.” The question is whether “son” is to be understood as a direct reference to Jesus himself, or as an indirect reference (a continuation of the generic illustration begun in the previous verse).

[8:37]  ⁵²³ tn Grk “seed” (an idiom).

[8:37]  ⁵²⁴ tn Grk “you are seeking.”

[8:37]  ⁵²⁵ tn Grk “my word.”

[8:37]  ⁵²⁶ tn Or “finds no place in you.” The basic idea seems to be something (in this case Jesus’ teaching) making headway or progress where resistance is involved. See BDAG 1094 s.v. χωρέω 2.

[8:38]  ⁵²⁷ tc The first person pronoun μου (mou, “my”) may be implied, especially if ὑμῶν (Jumwn, “your”) follows the second mention of “father” in this verse (as it does in the majority of mss); no doubt this implication gave rise to the reading μου found in most witnesses (א D Θ Ψ 0250 Ë^1,13 33 Ï it sy). No pronoun here is read by Ì^66,75 B C L 070 pc. This problem cannot be isolated from the second in the verse, however. See that discussion below.

[8:38]  ⁵²⁸ tn Grk “The things which I have seen with the Father I speak about.”

[8:38]  ⁵²⁹ tn Grk “and you.”

[8:38]  ⁵³⁰ tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì^66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë^1,13 33 565 892 Ï al lat sy). However, these mss do not agree on the placement of the pronoun: τοῦ πατρὸς ὑμῶν ποιεῖτε (tou patro" Jumwn poieite), τῷ πατρὶ ὑμῶν (tw patri Jumwn), and τῷ πατρὶ ὑμῶν ταῦτα (tw patri Jumwn tauta) all occur. If the pronoun is read, then the devil is in view and the text should be translated as “you are practicing the things you have heard from your father.” If it is not read, then the same Father mentioned in the first part of the verse is in view. In this case, ποιεῖτε should be taken as an imperative: “you [must] practice the things you have heard from the Father.” The omission is decidedly the harder reading, both because the contrast between God and the devil is now delayed until v. 41, and because ποιεῖτε could be read as an indicative, especially since the two clauses are joined by καί (kai, “and”). Thus, the pronoun looks to be a motivated reading. In light of the better external and internal evidence the omission is preferred.

[8:39]  ⁵³¹ tn Grk “They answered and said to him.”

[8:39]  ⁵³² tn Or “Our father is Abraham.”

[8:39]  ⁵³³ tn Grk “Jesus said to them.”

[8:39]  ⁵³⁴ tc Although most mss (C W Θ Ψ 0250 Ë^1,13 33 Ï) have the imperfect ἦτε (hte, “you were”) here, making this sentence a proper second class condition, the harder reading, ἐστε (este, “you are”), is found in the better witnesses (Ì^66,75 א B D L 070 pc lat).

[8:39]  ⁵³⁵ tc Some important mss (Ì⁶⁶ B* [700]) have the present imperative ποιεῖτε (poieite) here: “If you are Abraham’s children, then do,” while many others (א² C K L N Δ Ψ Ë^1,13 33 565 579 892 pm) add the contingent particle ἄν (an) to ἐποιεῖτε (epoieite) making it a more proper second class condition by Attic standards. The simple ἐποιεῖτε without the ἄν is the hardest reading, and is found in some excellent witnesses (Ì⁷⁵ א* B² D W Γ Θ 070 0250 1424 pm).

[8:39]  tn Or “you would do.”

[8:40]  ⁵³⁶ tn Grk “seeking.”

[8:40]  ⁵³⁷ tn Grk “has spoken to you.”

[8:40]  ⁵³⁸ tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.

[8:41]  ⁵³⁹ tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:41]  ⁵⁴⁰ tc ‡ Important and early witnesses (א B L W 070 it sy^s,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì^66,75 C D Θ Ψ 0250 ˹³ 33 Ï). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the combined testimony of two early papyri for the conjunction is impressive, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 52). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:41]  ⁵⁴¹ tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.

[8:41]  ⁵⁴² sn We were not born as a result of immorality! is ironic, because Jesus’ opponents implied that it was not themselves but Jesus who had been born as a result of immoral behavior. This shows they did not know Jesus’ true origin and were not aware of the supernatural events surrounding his birth. The author does not even bother to refute the opponents’ suggestion but lets it stand, assuming his readers will know the true story.

[8:42]  ⁵⁴³ tn Grk “Jesus said to them.”

[8:42]  ⁵⁴⁴ tn Or “I came from God and have arrived.”

[8:42]  ⁵⁴⁵ tn Grk “For I.” Here γάρ (gar) has not been translated.

[8:42]  ⁵⁴⁶ tn Grk “from myself.”

[8:42]  ⁵⁴⁷ tn Grk “that one” (referring to God).

[8:43]  ⁵⁴⁸ tn Grk “you cannot hear,” but this is not a reference to deafness, but rather hearing in the sense of listening to something and responding to it.

[8:43]  ⁵⁴⁹ tn Grk “my word.”

[8:44]  ⁵⁵⁰ tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.

[8:44]  ⁵⁵¹ tn Many translations read “You are of your father the devil” (KJV, ASV, RSV, NASB) or “You belong to your father, the devil” (NIV), but the Greek preposition ἐκ (ek) emphasizes the idea of source or origin. Jesus said his opponents were the devil’s very offspring (a statement which would certainly infuriate them).

[8:44]  ⁵⁵² tn Grk “the desires of your father you want to do.”

[8:44]  ⁵⁵³ tn Grk “That one” (referring to the devil).

[8:44]  ⁵⁵⁴ tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).

[8:44]  ⁵⁵⁵ tn Grk “Whenever he speaks the lie.”

[8:44]  ⁵⁵⁶ tn Grk “he speaks from his own.”

[8:44]  ⁵⁵⁷ tn Grk “because he is a liar and the father of it.”

[8:45]  ⁵⁵⁸ tn Or “because I tell you.”

[8:46]  ⁵⁵⁹ tn Or “can convict me.”

[8:46]  ⁵⁶⁰ tn Or “of having sinned”; Grk “of sin.”

[8:46]  ⁵⁶¹ tn Or “if I tell you.”

[8:47]  ⁵⁶² tn Grk “who is of.”

[8:47]  ⁵⁶³ tn Grk “to God hears” (in the sense of listening to something and responding to it).

[8:47]  ⁵⁶⁴ tn Grk “you do not hear” (in the sense of listening to something and responding to it).

[8:47]  ⁵⁶⁵ tn Grk “you are not of God.”

[8:48]  ⁵⁶⁶ tn Grk “the Jews.” See the note on this term in v. 31. Here the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They had become increasingly hostile as Jesus continued to teach. Now they were ready to say that Jesus was demon-possessed.

[8:48]  ⁵⁶⁷ tn Grk “answered and said to him.”

[8:48]  ⁵⁶⁸ tn Grk “Do we not say rightly.”

[8:48]  ⁵⁶⁹ tn Grk “and have a demon.” It is not clear what is meant by the charge Σαμαρίτης εἶ σὺ καὶ δαιμόνιον ἔχεις (Samarith" ei su kai daimonion ecei"). The meaning could be “you are a heretic and are possessed by a demon.” Note that the dual charge gets one reply (John 8:49). Perhaps the phrases were interchangeable: Simon Magus (Acts 8:14-24) and in later traditions Dositheus, the two Samaritans who claimed to be sons of God, were regarded as mad, that is, possessed by demons.

[8:49]  ⁵⁷⁰ tn Grk “I do not have a demon.”

[8:49]  ⁵⁷¹ tn “Yet” is supplied to show the contrastive element present in the context.

[8:50]  ⁵⁷² tn Grk “I am not seeking.”

[8:50]  ⁵⁷³ tn Grk “my glory.”

[8:50]  ⁵⁷⁴ tn Grk “who seeks.”

[8:50]  ⁵⁷⁵ tn Or “will be the judge.”

[8:51]  ⁵⁷⁶ tn Grk “Truly, truly, I say to you.”

[8:51]  ⁵⁷⁷ tn Grk “If anyone keeps.”

[8:51]  ⁵⁷⁸ tn Grk “my word.”

[8:51]  ⁵⁷⁹ tn Grk “he will never see death forever.” The Greek negative here is emphatic.

[8:51]  sn Those who keep Jesus’ words will not see death because they have already passed from death to life (cf. 5:24). In Johannine theology eternal life begins in the present rather than in the world to come.

[8:52]  ⁵⁸⁰ tc ‡ Important and early witnesses (Ì⁶⁶ א B C W Θ 579 it) lack the conjunction here, while other witnesses read οὖν (oun, “therefore”; Ì⁷⁵ D L Ψ 070 Ë^1,13 33 Ï lat). This conjunction occurs in John some 200 times, far more than in any other NT book. Even though the most important Johannine papyrus (Ì⁷⁵) has the conjunction, the combination of Ì⁶⁶ א B for the omission is even stronger. Further, the reading seems to be a predictable scribal emendation. In particular, οὖν is frequently used with the plural of εἶπον (eipon, “they said”) in John (in this chapter alone, note vv. 13, 39, 48, 57, and possibly 41). On balance, it is probably best to consider the shorter reading as authentic, even though “Then” is virtually required in translation for English stylistic reasons. NA²⁷ has the conjunction in brackets, indicating some doubt as to its authenticity.

[8:52]  ⁵⁸¹ tn Grk “the Jews.” See the note on this term in v. 31. Here, as in vv. 31 and 48, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31).

[8:52]  ⁵⁸² tn Grk “said to him.”

[8:52]  ⁵⁸³ tn Grk “you have a demon.”

[8:52]  ⁵⁸⁴ tn “Yet” has been supplied to show the contrastive element present in the context.

[8:52]  ⁵⁸⁵ tn Grk “If anyone keeps.”

[8:52]  ⁵⁸⁶ tn Grk “my word.”

[8:52]  ⁵⁸⁷ tn Grk “will never taste.” Here the Greek verb does not mean “sample a small amount” (as a typical English reader might infer from the word “taste”), but “experience something cognitively or emotionally; come to know something” (cf. BDAG 195 s.v. γεύομαι 2).

[8:52]  ⁵⁸⁸ tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.

[8:53]  ⁵⁸⁹ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are you?”).

[8:54]  ⁵⁹⁰ tn Grk “Jesus answered.”

[8:54]  ⁵⁹¹ tn Grk “is nothing.”

[8:54]  ⁵⁹² tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.

[8:55]  ⁵⁹³ tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.

[8:55]  ⁵⁹⁴ tn Grk “If I say, ‘I do not know him.’”

[8:55]  ⁵⁹⁵ tn Grk “I keep.”

[8:55]  ⁵⁹⁶ tn Grk “his word.”

[8:56]  ⁵⁹⁷ tn Or “rejoiced greatly.”

[8:56]  ⁵⁹⁸ tn What is the meaning of Jesus’ statement that the patriarch Abraham “saw” his day and rejoiced? The use of past tenses would seem to refer to something that occurred during the patriarch’s lifetime. Genesis Rabbah 44:25ff, (cf. 59:6) states that Rabbi Akiba, in a debate with Rabbi Johanan ben Zakkai, held that Abraham had been shown not this world only but the world to come (this would include the days of the Messiah). More realistically, it is likely that Gen 22:13-15 lies behind Jesus’ words. This passage, known to rabbis as the Akedah (“Binding”), tells of Abraham finding the ram which will replace his son Isaac on the altar of sacrifice – an occasion of certain rejoicing.

[8:57]  ⁵⁹⁹ tn Grk “Then the Jews.” See the note on this term in v. 31. Here, as in vv. 31, 48, and 52, the phrase refers to the Jewish people in Jerusalem (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e) who had been listening to Jesus’ teaching in the temple courts (8:20) and had initially believed his claim to be the Messiah (cf. 8:31). They have now become completely hostile, as John 8:59 clearly shows.

[8:57]  ⁶⁰⁰ tn Grk “said to him.”

[8:57]  ⁶⁰¹ tn Grk ‘You do not yet have fifty years” (an idiom).

[8:57]  ⁶⁰² tn Grk “And have.”

[8:58]  ⁶⁰³ tn Grk “Truly, truly, I say to you.”

[8:58]  ⁶⁰⁴ tn Grk “before Abraham was.”

[8:58]  ⁶⁰⁵ sn I am! is an explicit claim to deity. Although each occurrence of the phrase “I am” in the Fourth Gospel needs to be examined individually in context to see if an association with Exod 3:14 is present, it seems clear that this is the case here (as the response of the Jewish authorities in the following verse shows).

[8:59]  ⁶⁰⁶ tn Grk “they took up.”

[8:59]  ⁶⁰⁷ sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.

[8:59]  ⁶⁰⁸ tc Most later witnesses (A Θ^c Ë^1,13 Ï) have at the end of the verse “passing through their midst, he went away in this manner” (διελθὼν διὰ μέσου καὶ παρῆγεν οὕτως, dielqwn dia mesou kai parhgen {outw"), while many others have similar permutations (so א^1,2 C L N Ψ 070 33 579 892 1241 al). The wording is similar to two other texts: Luke 4:30 (διελθὼν διὰ μέσου; in several mss αὐτῶν ἐπορεύετο καί [autwn eporeueto kai] is found between this phrase and παρῆγεν, strengthening the parallel with Luke 4:30) and John 9:1 (παρῆγεν; cf. παράγων [paragwn] there). The effect is to signal Jesus’ departure as a miraculous cloaking. As such, the additional statement has all the earmarks of scribal amplification. Further, the best and earliest witnesses (Ì^66,75 א* B D W Θ* lat sa) lack these words, rendering the shorter text virtually certain.

[8:59]  tn Grk “from the temple.”

[9:1]  ⁶⁰⁹ tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.

[9:1]  sn Since there is no break with chap. 8, Jesus is presumably still in Jerusalem, and presumably not still in the temple area. The events of chap. 9 fall somewhere between the feast of Tabernacles (John 7:2) and the feast of the Dedication (John 10:22). But in the author’s narrative the connection exists – the incident recorded in chap. 9 (along with the ensuing debates with the Pharisees) serves as a real-life illustration of the claim Jesus made in 8:12, I am the light of the world. This is in fact the probable theological motivation behind the juxtaposition of these two incidents in the narrative. The second serves as an illustration of the first, and as a concrete example of the victory of light over darkness. One other thing which should be pointed out about the miracle recorded in chap. 9 is its messianic significance. In the OT it is God himself who is associated with the giving of sight to the blind (Exod 4:11, Ps 146:8). In a number of passages in Isa (29:18, 35:5, 42:7) it is considered to be a messianic activity.

[9:2]  ⁶¹⁰ tn Grk “asked him, saying.”

[9:2]  ⁶¹¹ tn Grk “this one.”

[9:2]  ⁶¹² tn Grk “in order that he should be born blind.”

[9:2]  sn The disciples assumed that sin (regardless of who committed it) was the cause of the man’s blindness. This was a common belief in Judaism; the rabbis used Ezek 18:20 to prove there was no death without sin, and Ps 89:33 to prove there was no punishment without guilt (the Babylonian Talmud, b. Shabbat 55a, although later than the NT, illustrates this). Thus in this case the sin must have been on the part of the man’s parents, or during his own prenatal existence. Song Rabbah 1:41 (another later rabbinic work) stated that when a pregnant woman worshiped in a heathen temple the unborn child also committed idolatry. This is only one example of how, in rabbinic Jewish thought, an unborn child was capable of sinning.

[9:3]  ⁶¹³ tn Grk “this one.”

[9:3]  ⁶¹⁴ tn Grk “but so that.” There is an ellipsis that must be supplied: “but [he was born blind] so that” or “but [it happened to him] so that.”

[9:3]  ⁶¹⁵ tn Or “deeds”; Grk “works.”

[9:3]  ⁶¹⁶ tn Or “manifested,” “brought to light.”

[9:3]  ⁶¹⁷ tn Grk “in him.”

[9:4]  ⁶¹⁸ tn Grk “We must work the works.”

[9:4]  ⁶¹⁹ tn Or “of him who sent me” (God).

[9:4]  ⁶²⁰ tn Or “while.”

[9:5]  ⁶²¹ sn Jesus’ statement I am the light of the world connects the present account with 8:12. Here (seen more clearly than at 8:12) it is obvious what the author sees as the significance of Jesus’ statement. “Light” is not a metaphysical definition of the person of Jesus but a description of his effect on the world, forcing everyone in the world to ‘choose up sides’ for or against him (cf. 3:19-21).

[9:6]  ⁶²² tn Grk “said these things.”

[9:6]  ⁶²³ tn Or “clay” (moistened earth of a clay-like consistency). The textual variant preserved in the Syriac text of Ephraem’s commentary on the Diatessaron (“he made eyes from his clay”) probably arose from the interpretation given by Irenaeus in Against Heresies: “that which the Artificer, the Word, had omitted to form in the womb, he then supplied in public.” This involves taking the clay as an allusion to Gen 2:7, which is very unlikely.

[9:6]  ⁶²⁴ tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.

[9:6]  ⁶²⁵ tn Grk “on his.”

[9:7]  ⁶²⁶ tn The pool’s name in Hebrew is shiloah from the Hebrew verb “to send.” In Gen 49:10 the somewhat obscure shiloh was interpreted messianically by later Jewish tradition, and some have seen a lexical connection between the two names (although this is somewhat dubious). It is known, however, that it was from the pool of Siloam that the water which was poured out at the altar during the feast of Tabernacles was drawn.

[9:7]  ⁶²⁷ sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.

[9:7]  ⁶²⁸ tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.

[9:8]  ⁶²⁹ tn Or “formerly.”

[9:8]  ⁶³⁰ tn An ingressive force (“began saying”) is present here because the change in status of the blind person provokes this new response from those who knew him.

[9:8]  ⁶³¹ tn Grk “the one.”

[9:9]  ⁶³² tn Grk “Others were saying.”

[9:9]  ⁶³³ tn Grk “This is the one.”

[9:9]  ⁶³⁴ tn Grk “No, but he is like him.”

[9:9]  ⁶³⁵ tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.

[9:9]  ⁶³⁶ tn Grk “I am he.”

[9:10]  ⁶³⁷ tn Grk “So they were saying to him.”

[9:10]  ⁶³⁸ tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).

[9:11]  ⁶³⁹ tn Grk “That one answered.”

[9:11]  ⁶⁴⁰ tn Or “clay” (moistened earth of a clay-like consistency).

[9:11]  ⁶⁴¹ tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.

[9:11]  ⁶⁴² tn Grk “said to me.”

[9:11]  ⁶⁴³ tn Or “and I gained my sight.”

[9:12]  ⁶⁴⁴ tn Grk “And they said.”

[9:12]  ⁶⁴⁵ tn Grk “that one.” “Man” is more normal English style for the referent.

[9:12]  ⁶⁴⁶ tn Grk “He said.”

[9:13]  ⁶⁴⁷ tn Grk “who was formerly blind.”

[9:13]  ⁶⁴⁸ sn See the note on Pharisees in 1:24.

[9:14]  ⁶⁴⁹ tn Or “clay” (moistened earth of a clay-like consistency).

[9:14]  ⁶⁵⁰ tn Grk “and opened his eyes” (an idiom referring to restoration of sight).

[9:14]  ⁶⁵¹ sn This is a parenthetical note by the author.

[9:15]  ⁶⁵² tn Or “how he had become able to see.”

[9:15]  sn So the Pharisees asked him. Note the subtlety here: On the surface, the man is being judged. But through him, Jesus is being judged. Yet in reality (as the discerning reader will realize) it is ironically the Pharisees themselves who are being judged by their response to Jesus who is the light of the world (cf. 3:17-21).

[9:15]  ⁶⁵³ tn Grk “And he said to them.”

[9:15]  ⁶⁵⁴ tn Or “clay” (moistened earth of a clay-like consistency).

[9:15]  ⁶⁵⁵ tn The word “now” is not in the Greek text, but is supplied to indicate the contrast between the man’s former state (blind) and his present state (able to see).

[9:16]  ⁶⁵⁶ tn As a response to the answers of the man who used to be blind, the use of the imperfect tense in the reply of the Pharisees is best translated as an ingressive imperfect (“began to say” or “started saying”).

[9:16]  ⁶⁵⁷ tn Grk “he does not keep.”

[9:16]  ⁶⁵⁸ sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.

[9:16]  ⁶⁵⁹ tn Grk “do.”

[9:16]  ⁶⁶⁰ tn Or “So there was discord.”

[9:17]  ⁶⁶¹ tn Grk “the blind man.”

[9:17]  ⁶⁶² tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).

[9:17]  ⁶⁶³ tn Grk “And he said, ‘He is a prophet.’”

[9:17]  sn At this point the man, pressed by the Pharisees, admitted there was something special about Jesus. But here, since prophet is anarthrous (is not accompanied by the Greek article) and since in his initial reply in 9:11-12 the man showed no particular insight into the true identity of Jesus, this probably does not refer to the prophet of Deut 18:15, but merely to an unusual person who is capable of working miracles. The Pharisees had put this man on the spot, and he felt compelled to say something about Jesus, but he still didn’t have a clear conception of who Jesus was, so he labeled him a “prophet.”

[9:18]  ⁶⁶⁴ tn Or “the Jewish religious authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers mainly to the Pharisees, mentioned by name in John 9:13, 15, 16. References in this context to Pharisees and to the synagogue (v. 22) suggest an emphasis on the religious nature of the debate which is brought out by the translation “the Jewish religious leaders.”

[9:18]  ⁶⁶⁵ tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”

[9:18]  ⁶⁶⁶ tn Grk “they called.”

[9:18]  ⁶⁶⁷ tn Or “the man who had gained his sight.”

[9:19]  ⁶⁶⁸ tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.

[9:19]  ⁶⁶⁹ tn The Greek pronoun and verb are both plural (both parents are addressed).

[9:20]  ⁶⁷⁰ tn Grk “So his parents answered and said.”

[9:21]  ⁶⁷¹ tn Grk “who opened his eyes” (an idiom referring to restoration of sight).

[9:21]  ⁶⁷² tn Or “he is of age.”

[9:22]  ⁶⁷³ tn Or “the Jewish religious authorities”; Grk “the Jews.” Twice in this verse the phrase refers to the Pharisees, mentioned by name in John 9:13, 15, 16. The second occurrence is shortened to “the Jewish leaders” for stylistic reasons. See the note on the phrase “the Jewish religious leaders” in v. 18.

[9:22]  ⁶⁷⁴ tn Grk “confessed him.”

[9:22]  ⁶⁷⁵ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[9:22]  sn See the note on Christ in 1:20.

[9:22]  ⁶⁷⁶ tn Or “would be expelled from.”

[9:22]  ⁶⁷⁷ sn This reference to excommunication from the Jewish synagogue for those who had made some sort of confession about Jesus being the Messiah is dismissed as anachronistic by some (e.g., Barrett) and nonhistorical by others. In later Jewish practice there were at least two forms of excommunication: a temporary ban for thirty days, and a permanent ban. But whether these applied in NT times is far from certain. There is no substantial evidence for a formal ban on Christians until later than this Gospel could possibly have been written. This may be a reference to some form of excommunication adopted as a contingency to deal with those who were proclaiming Jesus to be the Messiah. If so, there is no other record of the procedure than here. It was probably local, limited to the area around Jerusalem. See also the note on synagogue in 6:59.

[9:23]  ⁶⁷⁸ tn Or “he is of age.”

[9:23]  ⁶⁷⁹ sn This is a parenthetical note by the author explaining the parents’ response.

[9:24]  ⁶⁸⁰ tn Grk “they called.”

[9:24]  ⁶⁸¹ tn Grk “who was blind.”

[9:24]  ⁶⁸² tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).

[9:24]  ⁶⁸³ tn The phrase “this man” is a reference to Jesus.

[9:25]  ⁶⁸⁴ tn Grk “Then that one answered.”

[9:26]  ⁶⁸⁵ tn Grk “open your eyes” (an idiom referring to restoration of sight).

[9:27]  ⁶⁸⁶ tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[9:27]  ⁶⁸⁷ tn Grk “you did not hear.”

[9:27]  ⁶⁸⁸ tn “It” is not in the Greek text but has been supplied. Direct objects in Greek were often omitted when they were clearly implied in the context.

[9:27]  ⁶⁸⁹ tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.

[9:28]  ⁶⁹⁰ tn Grk “And they.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:28]  ⁶⁹¹ tn The Greek word means “to insult strongly” or “slander.”

[9:28]  ⁶⁹² tn Grk “and said.”

[9:28]  ⁶⁹³ tn Grk “You are that one’s disciple.”

[9:29]  ⁶⁹⁴ tn Grk “where this one.”

[9:30]  ⁶⁹⁵ tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”

[9:30]  ⁶⁹⁶ tn Grk “For in this is a remarkable thing.”

[9:30]  ⁶⁹⁷ tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).

[9:31]  ⁶⁹⁸ tn Grk “God does not hear.”

[9:31]  ⁶⁹⁹ tn Or “godly.”

[9:31]  ⁷⁰⁰ tn Grk “he”; the referent (God) has been specified in the translation for clarity.

[9:31]  ⁷⁰¹ tn Or “hears.”

[9:31]  ⁷⁰² tn Grk “this one.”

[9:32]  ⁷⁰³ tn Or “Never from the beginning of time,” Grk “From eternity.”

[9:32]  ⁷⁰⁴ tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).

[9:33]  ⁷⁰⁵ tn Grk “this one.”

[9:34]  ⁷⁰⁶ tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”

[9:34]  ⁷⁰⁷ tn Or “From birth you have been evil.” The implication of this insult, in the context of John 9, is that the man whom Jesus caused to see had not previously adhered rigorously to all the conventional requirements of the OT law as interpreted by the Pharisees. Thus he had no right to instruct them about who Jesus was.

[9:34]  ⁷⁰⁸ tn Grk “and are you teaching us?”

[9:35]  ⁷⁰⁹ tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.

[9:35]  ⁷¹⁰ tc Although most witnesses (A L Θ Ψ 070 0250 Ë^1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì^66,75 א B D W sy^s) have ἀνθρώπου. Not only is the external evidence decidedly on the side of ἀνθρώπου, but it is difficult to see such early and diverse witnesses changing θεοῦ to ἀνθρώπου. The wording “Son of Man” is thus virtually certain.

[9:36]  ⁷¹¹ tn Grk “That one.”

[9:36]  ⁷¹² tn Grk answered and said.” This has been simplified in the translation to “replied.”

[9:36]  ⁷¹³ tn Or “And who is he, sir? Tell me so that…” Some translations supply elliptical words like “Tell me” (NIV, NRSV) following the man’s initial question, but the shorter form given in the translation is clear enough.

[9:37]  ⁷¹⁴ tn Grk “that one.”

[9:37]  ⁷¹⁵ tn The καί – καί (kai – kai) construction would normally be translated “both – and”: “You have both seen him, and he is the one speaking with you.” In this instance the English semicolon was used instead because it produces a smoother and more emphatic effect in English.

[9:38]  ⁷¹⁶ sn Assuming the authenticity of John 9:38-39a (see the tc note following the bracket in v. 39), the man’s response after Jesus’ statement of v. 37 is extremely significant: He worshiped Jesus. In the Johannine context the word would connote its full sense: This was something due God alone. Note also that Jesus did not prevent the man from doing this. The verb προσκυνέω (proskunew) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. This would be the only place in John’s Gospel where anyone is said to have worshiped Jesus using this term. As such, it forms the climax of the story of the man born blind, but the uniqueness of the concept of worshiping Jesus at this point in John's narrative (which reaches its ultimate climax in the confession of Thomas in John 20:28) may suggest it is too early for such a response and it represents a later scribal addition.

[9:39]  ⁷¹⁷ tn Grk “And Jesus.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[9:39]  ⁷¹⁸ tc ‡ Some early and important witnesses (Ì⁷⁵ א* W b sa^ms ac² mf) lack the words, “He said, ‘Lord, I believe,’ and he worshiped him. Jesus said,” (vv. 38-39a). This is weighty evidence for the omission of these words. It is difficult to overstate the value of Ì⁷⁵ here, since it is the only currently available papyrus ms extant for the text of John 9:38-39. Further, א is an important and early Alexandrian witness for the omission. The versional testimony and codex W also give strong support to the omission. Nearly all other mss, however, include these words. The omission may have been occasioned by parablepsis (both vv. 37 and 39 begin with “Jesus said to him”), though it is difficult to account for such an error across such a wide variety of witnesses. On the other hand, the longer reading appears to be motivated by liturgical concerns (so R. E. Brown, John [AB], 1:375), since the verb προσκυνέω (proskunew, “I worship”) is used in John 4:20-25 of worshiping God, and again with the same sense in 12:20. If these words were authentic here, this would be the only place in John’s Gospel where Jesus is the explicit object of προσκυνέω. Even if these words are not authentic, such an omission would nevertheless hardly diminish John’s high Christology (cf. 1:1; 5:18-23; 14:6-10; 20:28), nor the implicit worship of him by Thomas (20:28). Nevertheless, a decision is difficult, and the included words may reflect a very early tradition about the blind man’s response to Jesus.

[9:39]  ⁷¹⁹ tn Or “that those who do not see may see.”

[9:40]  ⁷²⁰ sn See the note on Pharisees in 1:24.

[9:40]  ⁷²¹ tn Grk “heard these things.”

[9:40]  ⁷²² tn Grk “and said to him.”

[9:40]  ⁷²³ tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “are we?”).

[9:41]  ⁷²⁴ tn Grk “Jesus said to them.”

[9:41]  ⁷²⁵ tn Grk “you would not have sin.”

[9:41]  ⁷²⁶ tn Grk “now because you say, ‘We see…’”

[9:41]  ⁷²⁷ tn Or “your sin.”

[9:41]  ⁷²⁸ sn Because you claim that you can see, your guilt remains. The blind man received sight physically, and this led him to see spiritually as well. But the Pharisees, who claimed to possess spiritual sight, were spiritually blinded. The reader might recall Jesus’ words to Nicodemus in 3:10, “Are you the teacher of Israel and don’t understand these things?” In other words, to receive Jesus was to receive the light of the world, to reject him was to reject the light, close one’s eyes, and become blind. This is the serious sin of which Jesus had warned before (8:21-24). The blindness of such people was incurable since they had rejected the only cure that exists (cf. 12:39-41).

[10:1]  ⁷²⁹ tn Grk “Truly, truly, I say to you.”

[10:1]  ⁷³⁰ sn There was more than one type of sheepfold in use in Palestine in Jesus’ day. The one here seems to be a courtyard in front of a house (the Greek word used for the sheepfold here, αὐλή [aulh] frequently refers to a courtyard), surrounded by a stone wall (often topped with briars for protection).

[10:1]  ⁷³¹ tn Or “entrance.”

[10:3]  ⁷³² tn Or “porter” (British English).

[10:3]  sn There have been many attempts to identify who the doorkeeper represents, none of which are convincing. More likely there are some details in this parable that are included for the sake of the story, necessary as parts of the overall picture but without symbolic significance.

[10:3]  ⁷³³ tn The words “the door” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[10:3]  ⁷³⁴ tn Grk “For this one.”

[10:3]  ⁷³⁵ tn Grk “And he.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:3]  ⁷³⁶ sn He calls his own sheep by name and leads them out. Some interpreters have suggested that there was more than one flock in the fold, and there would be a process of separation where each shepherd called out his own flock. This may also be suggested by the mention of a doorkeeper in v. 3 since only the larger sheepfolds would have such a guard. But the Gospel of John never mentions a distinction among the sheep in this fold; in fact (10:16) there are other sheep which are to be brought in, but they are to be one flock and one shepherd.

[10:4]  ⁷³⁷ tn The word “sheep” is not in the Greek text, but is implied.

[10:4]  ⁷³⁸ tn Grk “because they know.”

[10:5]  ⁷³⁹ tn Or “someone whom they do not know.”

[10:5]  ⁷⁴⁰ tn Grk “know.”

[10:5]  ⁷⁴¹ tn Or “the voice of someone they do not know.”

[10:6]  ⁷⁴² sn A parable is a fairly short narrative that has symbolic meaning. The Greek word παροιμίαν (paroimian) is used again in 16:25, 29. This term does not occur in the synoptic gospels, where παραβολή (parabolh) is used. Nevertheless it is similar, denoting a short narrative with figurative or symbolic meaning.

[10:6]  ⁷⁴³ tn Grk “these.”

[10:6]  ⁷⁴⁴ tn Or “comprehend.”

[10:7]  ⁷⁴⁵ tn Grk “Truly, truly, I say to you.”

[10:7]  ⁷⁴⁶ tn Or “I am the sheep’s door.”

[10:8]  ⁷⁴⁷ tn Grk “are” (present tense).

[10:8]  ⁷⁴⁸ tn Or “the sheep did not hear them.”

[10:9]  ⁷⁴⁹ tn Since the Greek phrase εἰσέρχομαι καὶ ἐξέρχομαι (eisercomai kai exercomai, “come in and go out”) is in some places an idiom for living or conducting oneself in relationship to some community (“to live with, to live among” [cf. Acts 1:21; see also Num 27:17; 2 Chr 1:10]), it may well be that Jesus’ words here look forward to the new covenant community of believers. Another significant NT text is Luke 9:4, where both these verbs occur in the context of the safety and security provided by a given household for the disciples. See also BDAG 294 s.v. εἰσέρχομαι 1.b.β.

[10:9]  ⁷⁵⁰ sn That is, pasture land in contrast to cultivated land.

[10:10]  ⁷⁵¹ tn That is, “to slaughter” (in reference to animals).

[10:10]  ⁷⁵² tn That is, more than one would normally expect or anticipate.

[10:11]  ⁷⁵³ tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).

[10:11]  ⁷⁵⁴ tn Or “The good shepherd dies willingly.”

[10:11]  sn Jesus speaks openly of his vicarious death twice in this section (John 10:11, 15). Note the contrast: The thief takes the life of the sheep (10:10), the good shepherd lays down his own life for the sheep. Jesus is not speaking generally here, but specifically: He has his own substitutionary death on the cross in view. For a literal shepherd with a literal flock, the shepherd’s death would have spelled disaster for the sheep; in this instance it spells life for them (Compare the worthless shepherd of Zech 11:17, by contrast).

[10:12]  ⁷⁵⁵ sn Jesus contrasts the behavior of the shepherd with that of the hired hand. This is a worker who is simply paid to do a job; he has no other interest in the sheep and is certainly not about to risk his life for them. When they are threatened, he simply runs away.

[10:12]  ⁷⁵⁶ tn Grk “leaves.”

[10:12]  ⁷⁵⁷ tn Or “flees.”

[10:12]  ⁷⁵⁸ tn Or “seizes.” The more traditional rendering, “snatches,” has the idea of seizing something by force and carrying it off, which is certainly possible here. However, in the sequence in John 10:12, this action precedes the scattering of the flock of sheep, so “attacks” is preferable.

[10:13]  ⁷⁵⁹ tn Grk “does not have a care for the sheep.”

[10:13]  ⁷⁶⁰ tc The phrase “he runs away” is lacking in several important mss (Ì^{44vid,45,66,75} א A*^vid B D L [W] Θ 1 33 1241 al co). Most likely it was added by a later scribe to improve the readability of vv. 12-13, which is one long sentence in Greek. It has been included in the translation for the same stylistic reasons.

[10:14]  ⁷⁶¹ tn Grk “And I.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:14]  ⁷⁶² tn The direct object is frequently omitted in Greek and must be supplied from the context. Here it could be “sheep,” but Jesus was ultimately talking about “people.”

[10:15]  ⁷⁶³ tn Or “I die willingly.”

[10:15]  ⁷⁶⁴ tn Or “on behalf of” or “for the sake of.”

[10:16]  ⁷⁶⁵ tn Grk “And I have.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:16]  ⁷⁶⁶ tn Or “that do not belong to”; Grk “that are not of.”

[10:16]  ⁷⁶⁷ sn The statement I have other sheep that do not come from this sheepfold almost certainly refers to Gentiles. Jesus has sheep in the fold who are Jewish; there are other sheep which, while not of the same fold, belong to him also. This recalls the mission of the Son in 3:16-17, which was to save the world – not just the nation of Israel. Such an emphasis would be particularly appropriate to the author if he were writing to a non-Palestinian and primarily non-Jewish audience.

[10:16]  ⁷⁶⁸ tn Grk “they will hear my voice.”

[10:16]  ⁷⁶⁹ tn Grk “voice, and.”

[10:16]  ⁷⁷⁰ tn The word “and” is not in the Greek text, but must be supplied to conform to English style. In Greek it is an instance of asyndeton (omission of a connective), usually somewhat emphatic.

[10:17]  ⁷⁷¹ tn Grk “Because of this the Father loves me.”

[10:17]  ⁷⁷² tn Or “die willingly.”

[10:18]  ⁷⁷³ tn Or “give it up.”

[10:18]  ⁷⁷⁴ tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.

[10:18]  ⁷⁷⁵ tn Or “I have the right.”

[10:18]  ⁷⁷⁶ tn Or “I have the right.”

[10:18]  ⁷⁷⁷ tn Or “order.”

[10:19]  ⁷⁷⁸ tn Or perhaps “the Jewish religious leaders”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase could be taken to refer to the Jewish religious leaders, since the Pharisees were the last to be mentioned specifically by name, in John 9:40. However, in light of the charge about demon possession, which echoes 8:48, it is more likely that Jewish people in general (perhaps in Jerusalem, if that is understood to be the setting of the incident) are in view here.

[10:20]  ⁷⁷⁹ tn Or “is insane.” To translate simply “he is mad” (so KJV, ASV, RSV; “raving mad” NIV) could give the impression that Jesus was angry, while the actual charge was madness or insanity.

[10:21]  ⁷⁸⁰ tn Or “the sayings.”

[10:21]  ⁷⁸¹ tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).

[10:21]  ⁷⁸² tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here the tag is “can it?”).

[10:22]  ⁷⁸³ tn That is, Hanukkah or the ‘Festival of Lights.’ The Greek name for the feast, τὰ ἐγκαίνια (ta enkainia), literally means “renewal” and was used to translate Hanukkah which means “dedication.” The Greek noun, with its related verbs, was the standard term used in the LXX for the consecration of the altar of the Tabernacle (Num 7:10-11), the altar of the temple of Solomon (1 Kgs 8:63; 2 Chr 7:5), and the altar of the second temple (Ezra 6:16). The word is thus connected with the consecration of all the houses of God in the history of the nation of Israel.

[10:22]  sn The feast of the Dedication (also known as Hanukkah) was a feast celebrating annually the Maccabean victories of 165-164 b.c. – when Judas Maccabeus drove out the Syrians, rebuilt the altar, and rededicated the temple on 25 Kislev (1 Macc 4:41-61). From a historical standpoint, it was the last great deliverance the Jewish people had experienced, and it came at a time when least expected. Josephus ends his account of the institution of the festival with the following statement: “And from that time to the present we observe this festival, which we call the festival of Lights, giving this name to it, I think, from the fact that the right to worship appeared to us at a time when we hardly dared hope for it” (Ant. 12.7.6 [12.325]).

[10:22]  ⁷⁸⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[10:23]  ⁷⁸⁵ sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.

[10:23]  ⁷⁸⁶ tn Grk “in the temple.”

[10:23]  ⁷⁸⁷ tn Or “portico,” “colonnade”; Grk “stoa.”

[10:23]  sn Solomon’s Portico was a covered walkway formed by rows of columns supporting a roof and open on the inner side facing the center of the temple complex.

[10:24]  ⁷⁸⁸ tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. The question they ask Jesus (“Are you the Christ?”) is the same one they sent and asked of John the Baptist in the desert (see John 1:19-34). See also the note on the phrase “the Jewish people” in v. 19.

[10:24]  ⁷⁸⁹ tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.

[10:24]  ⁷⁹⁰ tn Grk “How long will you take away our life?” (an idiom which meant to keep one from coming to a conclusion about something). The use of the phrase τὴν ψυχὴν ἡμῶν αἴρεις (thn yuchn Jhmwn airei") meaning “to keep in suspense” is not well attested, although it certainly fits the context here. In modern Greek the phrase means “to annoy, bother.”

[10:24]  ⁷⁹¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[10:24]  sn See the note on Christ in 1:20.

[10:24]  ⁷⁹² tn Or “publicly.”

[10:25]  ⁷⁹³ tn Grk “answered them.”

[10:25]  ⁷⁹⁴ tn Or “the works.”

[10:28]  ⁷⁹⁵ tn Grk “And I give.”

[10:28]  ⁷⁹⁶ tn Or “will never die” or “will never be lost.”

[10:28]  ⁷⁹⁷ tn Or “no one will seize.”

[10:29]  ⁷⁹⁸ tn Or “is superior to all.”

[10:29]  ⁷⁹⁹ tn Or “no one can seize.”

[10:30]  ⁸⁰⁰ tn Grk “I and the Father.” The order has been reversed to reflect English style.

[10:30]  ⁸⁰¹ tn The phrase ἕν ἐσμεν ({en esmen) is a significant assertion with trinitarian implications. ἕν is neuter, not masculine, so the assertion is not that Jesus and the Father are one person, but one “thing.” Identity of the two persons is not what is asserted, but essential unity (unity of essence).

[10:31]  ⁸⁰² tn Or “the Jewish authorities”; Grk “the Jews.” Here the phrase refers to the Jewish leaders. See the notes on the phrases “Jewish people” in v. 19 and “Jewish leaders” in v. 24.

[10:32]  ⁸⁰³ tn Grk “Jesus answered them.”

[10:32]  ⁸⁰⁴ tn Or “good works.”

[10:33]  ⁸⁰⁵ tn Or “the Jewish authorities”; Grk “the Jews.” Here again the phrase refers to the Jewish leaders. See the notes on the phrase “Jewish people” in v. 19 and “Jewish leaders” in vv. 24, 31.

[10:33]  ⁸⁰⁶ tn Grk “answered him.”

[10:33]  ⁸⁰⁷ tn Or “good work.”

[10:33]  ⁸⁰⁸ sn This is the first time the official charge of blasphemy is voiced openly in the Fourth Gospel (although it was implicit in John 8:59).

[10:33]  ⁸⁰⁹ tn Grk “and because.”

[10:33]  ⁸¹⁰ tn Grk “you, a man, make yourself to be God.”

[10:34]  ⁸¹¹ tn Grk “answered them.”

[10:34]  ⁸¹² sn A quotation from Ps 82:6. Technically the Psalms are not part of the OT “law” (which usually referred to the five books of Moses), but occasionally the term “law” was applied to the entire OT, as here. The problem in this verse concerns the meaning of Jesus’ quotation from Ps 82:6. It is important to look at the OT context: The whole line reads “I say, you are gods, sons of the Most High, all of you.” Jesus will pick up on the term “sons of the Most High” in 10:36, where he refers to himself as the Son of God. The psalm was understood in rabbinic circles as an attack on unjust judges who, though they have been given the title “gods” because of their quasi-divine function of exercising judgment, are just as mortal as other men. What is the argument here? It is often thought to be as follows: If it was an OT practice to refer to men like the judges as gods, and not blasphemy, why did the Jewish authorities object when this term was applied to Jesus? This really doesn’t seem to fit the context, however, since if that were the case Jesus would not be making any claim for “divinity” for himself over and above any other human being – and therefore he would not be subject to the charge of blasphemy. Rather, this is evidently a case of arguing from the lesser to the greater, a common form of rabbinic argument. The reason the OT judges could be called gods is because they were vehicles of the word of God (cf. 10:35). But granting that premise, Jesus deserves much more than they to be called God. He is the Word incarnate, whom the Father sanctified and sent into the world to save the world (10:36). In light of the prologue to the Gospel of John, it seems this interpretation would have been most natural for the author. If it is permissible to call men “gods” because they were the vehicles of the word of God, how much more permissible is it to use the word “God” of him who is the Word of God?

[10:35]  ⁸¹³ sn The parenthetical note And the scripture cannot be broken belongs to Jesus’ words rather than the author’s. Not only does Jesus appeal to the OT to defend himself against the charge of blasphemy, but he also adds that the scripture cannot be “broken.” In this context he does not explain precisely what is meant by “broken,” but it is not too hard to determine. Jesus’ argument depended on the exact word used in the context of Ps 82:6. If any other word for “judge” had been used in the psalm, his argument would have been meaningless. Since the scriptures do use this word in Ps 82:6, the argument is binding, because they cannot be “broken” in the sense of being shown to be in error.

[10:36]  ⁸¹⁴ tn Or “dedicated.”

[10:37]  ⁸¹⁵ tn Or “do.”

[10:37]  ⁸¹⁶ tn Or “works.”

[10:38]  ⁸¹⁷ tn Or “works.”

[10:38]  sn Jesus says that in the final analysis, the deeds he did should indicate whether he was truly from the Father. If the authorities could not believe in him, it would be better to believe in the deeds he did than not to believe at all.

[10:38]  ⁸¹⁸ tn Or “so that you may learn.”

[10:39]  ⁸¹⁹ tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì⁶⁶ א A L W Ψ Ë^1,13 33 pm lat), ἐζήτουν δέ (ezhtoun de, “now they were seeking”; Ì⁴⁵ and a few versional witnesses), καὶ ἐζήτουν (kai ezhtoun, “and they were seeking”; D), and ἐζήτουν (Ì^75vid B Γ Θ 700 pm). Externally, the most viable readings are ἐζήτουν οὖν and ἐζήτουν. Transcriptionally, the οὖν could have dropped out via haplography since the verb ends in the same three letters. On the other hand, it is difficult to explain the readings with δέ or καί if ἐζήτουν οὖν is original; such readings would more likely have arisen from the simple ἐζήτουν. Intrinsically, John is fond of οὖν, using it some 200 times. Further, this Gospel begins relatively few sentences without some conjunction. The minimal support for the δέ and καί readings suggests that they arose either from the lone verb reading (which would thus be prior to their respective Vorlagen but not necessarily the earliest reading) or through carelessness on the part of the scribes. Indeed, the ancestors of Ì⁴⁵ and D may have committed haplography, leaving later scribes in the chain to guess at the conjunction needed. In sum, the best reading appears to be ἐζήτουν οὖν.

[10:39]  ⁸²⁰ tn Grk “they were seeking.”

[10:39]  ⁸²¹ tn Grk “he departed out of their hand.”

[10:39]  sn It is not clear whether the authorities simply sought to “arrest” him, or were renewing their attempt to stone him (cf. John 10:31) by seizing him and taking him out to be stoned. In either event, Jesus escaped their clutches. Nor is it clear whether Jesus’ escape is to be understood as a miracle. If so, the text gives little indication and even less description. What is clear is that until his “hour” comes, Jesus is completely safe from the hands of men: His enemies are powerless to touch him until they are permitted to do so.

[10:40]  ⁸²² tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.

[10:40]  ⁸²³ tn The word “River” is not in the Greek text but is supplied for clarity.

[10:40]  ⁸²⁴ sn John refers to John the Baptist.

[10:40]  ⁸²⁵ tn Grk “formerly.”

[10:40]  sn This refers to the city of Bethany across the Jordan River (see John 1:28).

[10:41]  ⁸²⁶ tn Grk “And many.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[10:41]  ⁸²⁷ sn John refers to John the Baptist.

[10:41]  ⁸²⁸ tn Grk “did.”

[10:41]  ⁸²⁹ tn Grk “this one.”

[10:42]  ⁸³⁰ tn Grk “in him.”

[11:1]  ⁸³¹ tn Grk “from Bethany, the village of Mary and her sister Martha.”

[11:2]  ⁸³² tn Or “perfume,” “ointment.”

[11:2]  ⁸³³ sn This is a parenthetical note by the author. It is a bit surprising that the author here identifies Mary as the one who anointed the Lord with perfumed oil and wiped his feet dry with her hair, since this event is not mentioned until later, in 12:3. Many see this “proleptic” reference as an indication that the author expected his readers to be familiar with the story already, and go on to assume that in general the author in writing the Fourth Gospel assumed his readers were familiar with the other three gospels. Whether the author assumed actual familiarity with the synoptic gospels or not, it is probable that he did assume some familiarity with Mary’s anointing activity.

[11:3]  ⁸³⁴ tn The phrase “a message” is not in the Greek text but is implied. Direct objects in Greek were often omitted when clear from context.

[11:3]  ⁸³⁵ tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.

[11:4]  ⁸³⁶ tn Grk “This sickness is not to death.”

[11:4]  sn Jesus plainly stated the purpose of Lazarus’ sickness in the plan of God: The end of the matter would not be death, but the glorification of the Son. Johannine double-meanings abound here: Even though death would not be the end of the matter, Lazarus is going to die; and ultimately his death and resurrection would lead to the death and resurrection of the Son of God (11:45-53). Furthermore, the glorification of the Son is not praise that comes to him for the miracle, but his death, resurrection, and return to the Father which the miracle precipitates (note the response of the Jewish authorities in 11:47-53).

[11:4]  ⁸³⁷ tn Or “to God’s praise.”

[11:4]  ⁸³⁸ sn So that the Son of God may be glorified through it. These statements are highly ironic: For Lazarus, the sickness did not end in his death, because he was restored to life. But for Jesus himself, the miraculous sign he performed led to his own death, because it confirmed the authorities in their plan to kill Jesus (11:47-53). In the Gospel of John, Jesus’ death is consistently portrayed as his ‘glorification’ through which he accomplishes his return to the Father.

[11:5]  ⁸³⁹ sn This is a parenthetical note by the author. It was necessary for the author to reaffirm Jesus’ love for Martha and her sister and Lazarus here because Jesus’ actions in the following verse appear to be contradictory.

[11:6]  ⁸⁴⁰ tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:7]  ⁸⁴¹ sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).

[11:8]  ⁸⁴² tn Grk “The disciples said to him.”

[11:8]  ⁸⁴³ tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the Jewish leaders. See the previous references and the notes on the phrase “Jewish people” in v. 19, and “Jewish religious leaders” in vv. 24, 31, 33.

[11:8]  ⁸⁴⁴ tn Grk “seeking.”

[11:8]  ⁸⁴⁵ tn Grk “And are.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:9]  ⁸⁴⁶ tn Grk “Jesus answered.”

[11:9]  ⁸⁴⁷ tn Or “he does not trip.”

[11:9]  ⁸⁴⁸ sn What is the light of this world? On one level, of course, it refers to the sun, but the reader of John’s Gospel would recall 8:12 and understand Jesus’ symbolic reference to himself as the light of the world. There is only a limited time left (Are there not twelve hours in a day?) until the Light will be withdrawn (until Jesus returns to the Father) and the one who walks around in the dark will trip and fall (compare the departure of Judas by night in 13:30).

[11:10]  ⁸⁴⁹ tn Grk “in the night.”

[11:10]  ⁸⁵⁰ tn Or “he trips.”

[11:11]  ⁸⁵¹ tn Grk “He said these things, and after this he said to them.”

[11:11]  ⁸⁵² tn The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “asleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term, especially in light of the disciples’ confusion over what Jesus actually meant (see v. 13).

[11:12]  ⁸⁵³ tn Grk “Then the disciples said to him.”

[11:13]  ⁸⁵⁴ tn Or “speaking about.”

[11:13]  ⁸⁵⁵ tn Grk “these.”

[11:13]  ⁸⁵⁶ tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.

[11:13]  sn This is a parenthetical note by the author.

[11:15]  ⁸⁵⁷ tn Grk “and I rejoice.”

[11:15]  ⁸⁵⁸ sn So that you may believe. Why does Jesus make this statement? It seems necessary to understand the disciples’ belief here in a developmental sense, because there are numerous references to the disciples’ faith previous to this in John’s Gospel, notably 2:11. Their concept of who Jesus really was is continually being expanded and challenged; they are undergoing spiritual growth; the climax is reached in the confession of Thomas in John 20:28.

[11:16]  ⁸⁵⁹ sn Didymus means “the twin” in Greek.

[11:16]  ⁸⁶⁰ sn This is a parenthetical note by the author.

[11:16]  ⁸⁶¹ sn One gets the impression from Thomas’ statement “Let us go too, so that we may die with him” that he was something of a pessimist resigned to his fate. And yet his dedicated loyalty to Jesus and his determination to accompany him at all costs was truly commendable. Nor is the contrast between this statement and the confession of Thomas in 20:28, which forms the climax of the entire Fourth Gospel, to be overlooked; certainly Thomas’ concept of who Jesus is has changed drastically between 11:16 and 20:28.

[11:17]  ⁸⁶² tn Grk “Then when.”

[11:17]  ⁸⁶³ tn Grk “came.”

[11:17]  ⁸⁶⁴ tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.

[11:17]  ⁸⁶⁵ tn Grk “he had already had four days in the tomb” (an idiom).

[11:17]  sn There is no description of the journey itself. The author simply states that when Jesus arrived, he found that Lazarus had been in the tomb four days already. He had died some time before this but probably not very long (cf. Ananias and Sapphira in Acts 5:6,10 who were buried immediately after they died, as was the common practice of the time). There is some later evidence (early 3rd century) of a rabbinic belief that the soul hovered near the body of the deceased for three days, hoping to be able to return to the body. But on the fourth day it saw the beginning of decomposition and finally departed (Leviticus Rabbah 18.1). If this belief is as old as the 1st century, it might suggest the significance of the four days: After this time, resurrection would be a first-order miracle, an unequivocal demonstration of the power of God. It is not certain if the tradition is this early, but it is suggestive. Certainly the author does not appear to attach any symbolic significance to the four days in the narrative.

[11:18]  ⁸⁶⁶ tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[11:18]  ⁸⁶⁷ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:19]  ⁸⁶⁸ tn Or “many of the Judeans” (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e); Grk “many of the Jews.” Here the phrase refers to the residents of Jerusalem and the surrounding area in general (those who had been friends or relatives of Lazarus or his sisters would mainly be in view) since the Jewish religious authorities (“the chief priests and the Pharisees”) are specifically mentioned as a separate group in John 11:46-47. See also the note on the phrase “the Jewish leaders” in v. 8.

[11:19]  ⁸⁶⁹ tn Or “to comfort them” or “to offer them sympathy.”

[11:19]  ⁸⁷⁰ tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.

[11:19]  sn This is a parenthetical note by the author.

[11:20]  ⁸⁷¹ sn Notice the difference in the response of the two sisters: Martha went out to meet Jesus, while Mary remains sitting in the house. It is similar to the incident in Luke 10:38-42. Here again one finds Martha occupied with the responsibilities of hospitality; she is the one who greets Jesus.

[11:21]  ⁸⁷² tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.

[11:22]  ⁸⁷³ tn Or “give.”

[11:22]  ⁸⁷⁴ sn The statement “whatever you ask from God, God will grant you” by Martha presents something of a dilemma, because she seems to be suggesting here (implicitly at least) the possibility of a resurrection for her brother. However, Martha’s statement in 11:39 makes it clear that she had no idea that a resurrection was still possible. How then are her words in 11:22 to be understood? It seems best to take them as a confession of Martha’s continuing faith in Jesus even though he was not there in time to help her brother. She means, in effect, “Even though you weren’t here in time to help, I still believe that God grants your requests.”

[11:23]  ⁸⁷⁵ tn Grk “Jesus said to her.”

[11:23]  ⁸⁷⁶ tn Or “Your brother will rise again.”

[11:23]  sn Jesus’ remark to Martha that Lazarus would come back to life again is another example of the misunderstood statement. Martha apparently took it as a customary statement of consolation and joined Jesus in professing belief in the general resurrection of the body at the end of the age. However, as Jesus went on to point out in 11:25-26, Martha’s general understanding of the resurrection at the last day was inadequate for the present situation, for the gift of life that conquers death was a present reality to Jesus. This is consistent with the author’s perspective on eternal life in the Fourth Gospel: It is not only a future reality, but something to be experienced in the present as well. It is also consistent with the so-called “realized eschatology” of the Fourth Gospel.

[11:24]  ⁸⁷⁷ tn Grk “Martha said to him.”

[11:24]  ⁸⁷⁸ tn Or “will rise again.”

[11:25]  ⁸⁷⁹ tn That is, will come to life.

[11:26]  ⁸⁸⁰ tn Grk “will never die forever.”

[11:27]  ⁸⁸¹ tn Grk “She said to him.”

[11:27]  ⁸⁸² tn The perfect tense in Greek is often used to emphasize the results or present state of a past action. Such is the case here. To emphasize this nuance the perfect tense verb πεπίστευκα (pepisteuka) has been translated as a present tense. This is in keeping with the present context, where Jesus asks of her present state of belief in v. 26, and the theology of the Gospel as a whole, which emphasizes the continuing effects and present reality of faith. For discussion on this use of the perfect tense, see ExSyn 574-76 and B. M. Fanning, Verbal Aspect, 291-97.

[11:27]  ⁸⁸³ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[11:27]  sn See the note on Christ in 1:20.

[11:27]  ⁸⁸⁴ tn Or “the Son of God, the one who comes into the world.”

[11:28]  ⁸⁸⁵ tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.

[11:28]  ⁸⁸⁶ tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).

[11:28]  ⁸⁸⁷ tn Grk “is calling you.”

[11:29]  ⁸⁸⁸ tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ⁸⁸⁹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19.

[11:31]  ⁸⁹⁰ tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.

[11:31]  ⁸⁹¹ tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.

[11:31]  ⁸⁹² tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).

[11:33]  ⁸⁹³ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8, “the Jewish people of the region” in v. 19, and the word “people” in v. 31.

[11:33]  ⁸⁹⁴ tn Or (perhaps) “he was deeply indignant.” The verb ἐνεβριμήσατο (enebrimhsato), which is repeated in John 11:38, indicates a strong display of emotion, somewhat difficult to translate – “shuddered, moved with the deepest emotions.” In the LXX, the verb and its cognates are used to describe a display of indignation (Dan 11:30, for example – see also Mark 14:5). Jesus displayed this reaction to the afflicted in Mark 1:43, Matt 9:30. Was he angry at the afflicted? No, but he was angry because he found himself face-to-face with the manifestations of Satan’s kingdom of evil. Here, the realm of Satan was represented by death.

[11:33]  ⁸⁹⁵ tn Or “greatly troubled.” The verb ταράσσω (tarassw) also occurs in similar contexts to those of ἐνεβριμήσατο (enebrimhsato). John uses it in 14:1 and 27 to describe the reaction of the disciples to the imminent death of Jesus, and in 13:21 the verb describes how Jesus reacted to the thought of being betrayed by Judas, into whose heart Satan had entered.

[11:34]  ⁸⁹⁶ tn Grk “And he said.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[11:34]  ⁸⁹⁷ tn Or “Where have you placed him?”

[11:34]  ⁸⁹⁸ tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.

[11:35]  ⁸⁹⁹ sn Jesus wept. The Greek word used here for Jesus’ weeping (ἐδάκρυσεν, edakrusen) is different from the one used to describe the weeping of Mary and the Jews in v. 33 which indicated loud wailing and cries of lament. This word simply means “to shed tears” and has more the idea of quiet grief. But why did Jesus do this? Not out of grief for Lazarus, since he was about to be raised to life again. L. Morris (John [NICNT], 558) thinks it was grief over the misconception of those round about. But it seems that in the context the weeping is triggered by the thought of Lazarus in the tomb: This was not personal grief over the loss of a friend (since Lazarus was about to be restored to life) but grief over the effects of sin, death, and the realm of Satan. It was a natural complement to the previous emotional expression of anger (11:33). It is also possible that Jesus wept at the tomb of Lazarus because he knew there was also a tomb for himself ahead.

[11:36]  ⁹⁰⁰ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33.

[11:37]  ⁹⁰¹ tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).

[11:37]  ⁹⁰² tn Grk “this one”; the second half of 11:37 reads Grk “Could not this one who opened the eyes of the blind have done something to keep this one from dying?” In the Greek text the repetition of “this one” in 11:37b referring to two different persons (first Jesus, second Lazarus) could confuse a modern reader. Thus the first reference, to Jesus, has been translated as “he” to refer back to the beginning of v. 37, where the reference to “the man who caused the blind man to see” is clearly a reference to Jesus. The second reference, to Lazarus, has been specified (“Lazarus”) in the translation for clarity.

[11:38]  ⁹⁰³ tn Or (perhaps) “Jesus was deeply indignant.”

[11:38]  ⁹⁰⁴ sn This is a parenthetical note by the author.

[11:39]  ⁹⁰⁵ tn Or “Remove the stone.”

[11:39]  ⁹⁰⁶ tn Grk “the sister of the one who had died.”

[11:39]  ⁹⁰⁷ tn Grk “already he stinks.”

[11:39]  ⁹⁰⁸ tn Or “been there” (in the tomb – see John 11:17).

[11:39]  ⁹⁰⁹ sn He has been buried four days. Although all the details of the miracle itself are not given, those details which are mentioned are important. The statement made by Martha is extremely significant for understanding what actually took place. There is no doubt that Lazarus had really died, because the decomposition of his body had already begun to take place, since he had been dead for four days.

[11:40]  ⁹¹⁰ tn Grk “Jesus said to her.”

[11:41]  ⁹¹¹ tn Or “they removed.”

[11:41]  ⁹¹² tn Grk “lifted up his eyes above.”

[11:41]  ⁹¹³ tn Or “that you have heard me.”

[11:42]  ⁹¹⁴ tn Grk “that you always hear me.”

[11:42]  ⁹¹⁵ tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[11:43]  ⁹¹⁶ tn Grk “And when.”

[11:43]  ⁹¹⁷ sn The purpose of the loud voice was probably to ensure that all in the crowd could hear (compare the purpose of the prayer of thanksgiving in vv. 41-42).

[11:44]  ⁹¹⁸ sn Many have wondered how Lazarus got out of the tomb if his hands and feet were still tied up with strips of cloth. The author does not tell, and with a miracle of this magnitude, this is not an important fact to know. If Lazarus’ decomposing body was brought back to life by the power of God, then it could certainly have been moved out of the tomb by that same power. Others have suggested that the legs were bound separately, which would remove the difficulty, but the account gives no indication of this. What may be of more significance for the author is the comparison which this picture naturally evokes with the resurrection of Jesus, where the graveclothes stayed in the tomb neatly folded (20:6-7). Jesus, unlike Lazarus, would never need graveclothes again.

[11:44]  ⁹¹⁹ tn Grk “and his face tied around with cloth.”

[11:44]  ⁹²⁰ tn Grk “Loose him.”

[11:45]  ⁹²¹ tn Or “the Judeans”; Grk “the Jews.” Here the phrase refers to the friends, acquaintances, and relatives of Lazarus or his sisters who had come to mourn, since the Jewish religious authorities are specifically mentioned as a separate group in John 11:46-47. See also the notes on the phrase “the Jewish leaders” in v. 8 and “the Jewish people of the region” in v. 19, as well as the notes on the word “people” in vv. 31, 33 and the phrase “people who had come to mourn” in v. 36.

[11:45]  ⁹²² tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:46]  ⁹²³ sn See the note on Pharisees in 1:24.

[11:46]  ⁹²⁴ tn Grk “told them.”

[11:47]  ⁹²⁵ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:47]  ⁹²⁶ tn Or “Sanhedrin” (the Sanhedrin was the highest legal, legislative, and judicial body among the Jews). The συνέδριον (sunedrion) which they gathered was probably an informal meeting rather than the official Sanhedrin. This is the only occurrence of the word συνέδριον in the Gospel of John, and the only anarthrous singular use in the NT. There are other plural anarthrous uses which have the general meaning “councils.” The fact that Caiaphas in 11:49 is referred to as “one of them” supports the unofficial nature of the meeting; in the official Sanhedrin he, being high priest that year, would have presided over the assembly. Thus it appears that an informal council was called to discuss what to do about Jesus and his activities.

[11:48]  ⁹²⁷ tn Grk “If we let him do thus.”

[11:48]  ⁹²⁸ tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).

[11:49]  ⁹²⁹ tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.

[11:50]  ⁹³⁰ tn Or “you are not considering.”

[11:50]  ⁹³¹ tn Although it is possible to argue that ἄνθρωπος (anqrwpo") should be translated “person” here since it is not necessarily masculinity that is in view in Caiaphas’ statement, “man” was retained in the translation because in 11:47 “this man” (οὗτος ὁ ἄνθρωπος, outo" Jo anqrwpo") has as its referent a specific individual, Jesus, and it was felt this connection should be maintained.

[11:50]  ⁹³² sn In his own mind Caiaphas was no doubt giving voice to a common-sense statement of political expediency. Yet he was unconsciously echoing a saying of Jesus himself (cf. Mark 10:45). Caiaphas was right; the death of Jesus would save the nation from destruction. Yet Caiaphas could not suspect that Jesus would die, not in place of the political nation Israel, but on behalf of the true people of God; and he would save them, not from physical destruction, but from eternal destruction (cf. 3:16-17). The understanding of Caiaphas’ words in a sense that Caiaphas could not possibly have imagined at the time he uttered them serves as a clear example of the way in which the author understood that words and actions could be invested retrospectively with a meaning not consciously intended or understood by those present at the time.

[11:51]  ⁹³³ tn Grk “say this from himself.”

[11:51]  ⁹³⁴ tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).

[11:52]  ⁹³⁵ tn See the note on the word “nation” in the previous verse.

[11:52]  ⁹³⁶ sn The author in his comment expands the prophecy to include the Gentiles (not for the Jewish nation only), a confirmation that the Fourth Gospel was directed, at least partly, to a Gentile audience. There are echoes of Pauline concepts here (particularly Eph 2:11-22) in the stress on the unity of Jew and Gentile.

[11:52]  ⁹³⁷ tn Grk “that he might gather together.”

[11:52]  ⁹³⁸ sn This is a parenthetical note by the author.

[11:54]  ⁹³⁹ tn Grk “walked.”

[11:54]  ⁹⁴⁰ tn Or “openly.”

[11:54]  ⁹⁴¹ tn Grk “among the Jews.” Here the phrase refers to the residents of Judea in general, who would be likely to report Jesus to the religious authorities. The vicinity around Jerusalem was no longer safe for Jesus and his disciples. On the translation “Judeans” cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e. See also the references in vv. 8, 19, 31, 33, 36, and 45.

[11:54]  ⁹⁴² tn There is no certain identification of the location to which Jesus withdrew in response to the decision of the Jewish authorities. Many have suggested the present town of Et-Taiyibeh, identified with ancient Ophrah (Josh 18:23) or Ephron (Josh 15:9). If so, this would be 12-15 mi (19-24 km) northeast of Jerusalem.

[11:55]  ⁹⁴³ tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.

[11:55]  ⁹⁴⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[11:55]  ⁹⁴⁵ tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).

[11:56]  ⁹⁴⁶ tn Grk “they were seeking Jesus.”

[11:56]  ⁹⁴⁷ tn Grk “in the temple.”

[11:57]  ⁹⁴⁸ tn The phrase “chief priests and Pharisees” is a comprehensive name for the groups represented in the ruling council (the Sanhedrin) as in John 7:45; 18:3; Acts 5:22, 26.

[11:57]  ⁹⁴⁹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[11:57]  ⁹⁵⁰ tn Or “could seize.”

[11:57]  ⁹⁵¹ sn This is a parenthetical note by the author.

[12:1]  ⁹⁵² tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.

[12:2]  ⁹⁵³ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.

[12:2]  ⁹⁵⁴ tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.

[12:2]  ⁹⁵⁵ tn Grk “reclining at the table.”

[12:2]  sn 1st century middle eastern meals were not eaten while sitting at a table, but while reclining on one’s side on the floor with the head closest to the low table and the feet farthest away.

[12:3]  ⁹⁵⁶ tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).

[12:3]  ⁹⁵⁷ tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.

[12:3]  sn Nard or spikenard is a fragrant oil from the root and spike of the nard plant of northern India. This aromatic oil, if made of something like nard, would have been extremely expensive, costing up to a year’s pay for an average laborer.

[12:3]  ⁹⁵⁸ tn Grk “And she.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.

[12:3]  ⁹⁵⁹ sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).

[12:4]  ⁹⁶⁰ sn This is a parenthetical note by the author.

[12:5]  ⁹⁶¹ tn Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).

[12:5]  ⁹⁶² tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).

[12:6]  ⁹⁶³ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[12:6]  ⁹⁶⁴ tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.

[12:6]  ⁹⁶⁵ sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.

[12:7]  ⁹⁶⁶ tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.

[12:8]  ⁹⁶⁷ tc A few isolated witnesses omit v. 8 (D sy^s), part of v. 8 (Ì⁷⁵), or vv. 7-8 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D’s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf.

[12:8]  tn In the Greek text of this clause, “me” is in emphatic position (the first word in the clause). To convey some impression of the emphasis, an exclamation point is used in the translation.

[12:9]  ⁹⁶⁸ tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.

[12:9]  ⁹⁶⁹ tn Grk “knew.”

[12:9]  ⁹⁷⁰ tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.

[12:9]  ⁹⁷¹ tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.

[12:10]  ⁹⁷² sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.

[12:11]  ⁹⁷³ tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.

[12:11]  map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:12]  ⁹⁷⁴ map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[12:13]  ⁹⁷⁵ sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).

[12:13]  ⁹⁷⁶ tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.

[12:13]  ⁹⁷⁷ tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.

[12:13]  sn Hosanna is an Aramaic expression that literally means, “help, I pray,” or “save, I pray.” By Jesus’ time it had become a strictly liturgical formula of praise, however, and was used as an exclamation of praise to God.

[12:13]  ⁹⁷⁸ sn A quotation from Ps 118:25-26.

[12:13]  ⁹⁷⁹ tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).

[12:14]  ⁹⁸⁰ sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.

[12:15]  ⁹⁸¹ tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.

[12:15]  ⁹⁸² sn A quotation from Zech 9:9.

[12:16]  ⁹⁸³ tn Or “did not understand these things at first”; Grk “formerly.”

[12:16]  ⁹⁸⁴ sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.

[12:16]  ⁹⁸⁵ tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).

[12:16]  ⁹⁸⁶ sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).

[12:17]  ⁹⁸⁷ tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.

[12:18]  ⁹⁸⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:19]  ⁹⁸⁹ sn See the note on Pharisees in 1:24.

[12:20]  ⁹⁹⁰ sn These Greeks (῞Ελληνές τινες, {ellhne" tine") who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.

[12:21]  ⁹⁹¹ sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.

[12:21]  ⁹⁹² tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.

[12:22]  ⁹⁹³ tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.

[12:23]  ⁹⁹⁴ tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.

[12:23]  ⁹⁹⁵ tn Grk “the hour.”

[12:23]  ⁹⁹⁶ sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.

[12:24]  ⁹⁹⁷ tn Grk “Truly, truly, I say to you.”

[12:24]  ⁹⁹⁸ tn Or “it remains only a single kernel.”

[12:24]  ⁹⁹⁹ tn Or “bears.”

[12:24]  ¹⁰⁰⁰ tn Grk “much fruit.”

[12:25]  ¹⁰⁰¹ tn Or “soul.”

[12:25]  ¹⁰⁰² tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.

[12:25]  ¹⁰⁰³ tn Or “keeps.”

[12:26]  ¹⁰⁰⁴ tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.

[12:26]  ¹⁰⁰⁵ tn Grk “where I am, there my servant will be too.”

[12:27]  ¹⁰⁰⁶ tn Or “save me.”

[12:27]  ¹⁰⁰⁷ tn Or “this occasion.”

[12:27]  sn Father, deliver me from this hour. It is now clear that Jesus’ hour has come – the hour of his return to the Father through crucifixion, death, resurrection, and ascension (see 12:23). This will be reiterated in 13:1 and 17:1. Jesus states (employing words similar to those of Ps 6:4) that his soul is troubled. What shall his response to his imminent death be? A prayer to the Father to deliver him from that hour? No, because it is on account of this very hour that Jesus has come. His sacrificial death has always remained the primary purpose of his mission into the world. Now, faced with the completion of that mission, shall he ask the Father to spare him from it? The expected answer is no.

[12:27]  ¹⁰⁰⁸ tn Or “this occasion.”

[12:28]  ¹⁰⁰⁹ tn Or “from the sky” (see note on 1:32).

[12:28]  ¹⁰¹⁰ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:28]  ¹⁰¹¹ tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹⁰¹² tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.

[12:29]  ¹⁰¹³ tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.

[12:30]  ¹⁰¹⁴ tn Grk “Jesus answered and said.”

[12:30]  ¹⁰¹⁵ tn Or “for my sake.”

[12:31]  ¹⁰¹⁶ sn The ruler of this world is a reference to Satan.

[12:31]  ¹⁰¹⁷ tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.

[12:31]  sn The phrase driven out must refer to Satan’s loss of authority over this world. This must be in principle rather than in immediate fact, since 1 John 5:19 states that the whole world (still) lies in the power of the evil one (a reference to Satan). In an absolute sense the reference is proleptic. The coming of Jesus’ hour (his crucifixion, death, resurrection, and exaltation to the Father) marks the end of Satan’s domain and brings about his defeat, even though that defeat has not been ultimately worked out in history yet and awaits the consummation of the age.

[12:32]  ¹⁰¹⁸ 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”).

[12:33]  ¹⁰¹⁹ sn This is a parenthetical note by the author.

[12:34]  ¹⁰²⁰ tn Grk “Then the crowd answered him.”

[12:34]  ¹⁰²¹ tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).

[12:34]  sn See the note on Christ in 1:20.

[12:34]  ¹⁰²² tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).

[12:34]  ¹⁰²³ tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:35]  ¹⁰²⁴ tn Grk “Then Jesus said to them.”

[12:35]  ¹⁰²⁵ tn Grk “Yet a little while the light is with you.”

[12:35]  ¹⁰²⁶ sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.

[12:36]  ¹⁰²⁷ tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”

[12:36]  sn The expression sons of light refers to men and women to whom the truth of God has been revealed and who are therefore living according to that truth, thus, “people of God.”

[12:37]  ¹⁰²⁸ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[12:37]  ¹⁰²⁹ tn Or “done.”

[12:38]  ¹⁰³⁰ tn Or “message.”

[12:38]  ¹⁰³¹ tn Grk “who said.”

[12:38]  ¹⁰³² tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).

[12:38]  ¹⁰³³ sn A quotation from Isa 53:1.

[12:39]  ¹⁰³⁴ sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.

[12:40]  ¹⁰³⁵ tn Or “closed their mind.”

[12:40]  ¹⁰³⁶ tn Or “their mind.”

[12:40]  ¹⁰³⁷ tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.

[12:40]  ¹⁰³⁸ sn A quotation from Isa 6:10.

[12:41]  ¹⁰³⁹ tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).

[12:41]  sn Because he saw Christ’s glory. The glory which Isaiah saw in Isa 6:3 was the glory of Yahweh (typically rendered as “Lord” in the OT). Here John speaks of the prophet seeing the glory of Christ since in the next clause and spoke about him, “him” can hardly refer to Yahweh, but must refer to Christ. On the basis of statements like 1:14 in the prologue, the author probably put no great distinction between the two. Since the author presents Jesus as fully God (cf. John 1:1), it presents no problem to him to take words originally spoken by Isaiah of Yahweh himself and apply them to Jesus.

[12:42]  ¹⁰⁴⁰ sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.

[12:42]  ¹⁰⁴¹ sn See the note on Pharisees in 1:24.

[12:42]  ¹⁰⁴² tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”

[12:42]  sn See the note on Christ in 1:20.

[12:42]  ¹⁰⁴³ tn Or “be expelled from.”

[12:42]  ¹⁰⁴⁴ sn Compare John 9:22. See the note on synagogue in 6:59.

[12:43]  ¹⁰⁴⁵ tn Grk “the glory.”

[12:43]  ¹⁰⁴⁶ tn Grk “the glory.”

[12:44]  ¹⁰⁴⁷ tn Grk “shouted out and said.”

[12:44]  ¹⁰⁴⁸ sn The one who sent me refers to God.

[12:45]  ¹⁰⁴⁹ sn Cf. John 1:18 and 14:9.

[12:47]  ¹⁰⁵⁰ tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[12:47]  ¹⁰⁵¹ tn Or “guard them,” “keep them.”

[12:47]  ¹⁰⁵² sn Cf. John 3:17.

[12:48]  ¹⁰⁵³ tn Or “does not receive.”

[12:48]  ¹⁰⁵⁴ tn Grk “has one who judges him.”

[12:48]  ¹⁰⁵⁵ tn Or “message.”

[12:49]  ¹⁰⁵⁶ tn Grk “I have not spoken from myself.”

[12:49]  ¹⁰⁵⁷ tn Grk “has given me commandment.”

[12:50]  ¹⁰⁵⁸ tn Or “his commandment results in eternal life.”

[12:50]  ¹⁰⁵⁹ tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”

[13:1]  ¹⁰⁶⁰ tn Grk “his hour.”

[13:1]  ¹⁰⁶¹ tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).

[13:1]  ¹⁰⁶² tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).

[13:1]  sn The full extent of Jesus’ love for his disciples is not merely seen in his humble service to them in washing their feet (the most common interpretation of the passage). The full extent of his love for them is demonstrated in his sacrificial death for them on the cross. The footwashing episode which follows then becomes a prophetic act, or acting out beforehand, of his upcoming death on their behalf. The message for the disciples was that they were to love one another not just in humble, self-effacing service, but were to be willing to die for one another. At least one of them got this message eventually, though none understood it at the time (see 1 John 3:16).

[13:2]  ¹⁰⁶³ tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”

[13:2]  ¹⁰⁶⁴ sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.

[13:2]  ¹⁰⁶⁵ tn Or “that he should hand over.”

[13:2]  ¹⁰⁶⁶ tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ¹⁰⁶⁷ tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.

[13:3]  ¹⁰⁶⁸ tn Grk “had given all things into his hands.”

[13:4]  ¹⁰⁶⁹ tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.

[13:4]  ¹⁰⁷⁰ tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.

[13:4]  ¹⁰⁷¹ tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.

[13:5]  ¹⁰⁷² tn Grk “with the towel with which he was girded.”

[13:6]  ¹⁰⁷³ tn Grk “He”; the referent (Peter) is specified in the translation for clarity.

[13:6]  ¹⁰⁷⁴ tn Grk “do you wash” or “are you washing.”

[13:7]  ¹⁰⁷⁵ tn Grk “answered and said to him.”

[13:7]  ¹⁰⁷⁶ tn Grk “You do not know.”

[13:7]  ¹⁰⁷⁷ tn Grk “you will know.”

[13:8]  ¹⁰⁷⁸ tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.

[13:8]  ¹⁰⁷⁹ tn Grk “Jesus answered him.”

[13:8]  ¹⁰⁸⁰ tn Or “you have no part in me.”

[13:9]  ¹⁰⁸¹ tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.

[13:10]  ¹⁰⁸² tn Grk “Jesus said to him.”

[13:10]  ¹⁰⁸³ tn Grk “has no need except to wash his feet.”

[13:10]  ¹⁰⁸⁴ tn Or “entirely.”

[13:10]  ¹⁰⁸⁵ sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).

[13:10]  ¹⁰⁸⁶ tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.

[13:11]  ¹⁰⁸⁷ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:11]  ¹⁰⁸⁸ tn Grk “Not all of you are.”

[13:11]  ¹⁰⁸⁹ sn This is a parenthetical note by the author.

[13:12]  ¹⁰⁹⁰ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:12]  ¹⁰⁹¹ tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.

[13:12]  ¹⁰⁹² tn Grk “Do you know.”

[13:13]  ¹⁰⁹³ tn Or “rightly.”

[13:13]  ¹⁰⁹⁴ tn Grk “and I am these things.”

[13:15]  ¹⁰⁹⁵ sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).

[13:16]  ¹⁰⁹⁶ tn Grk “Truly, truly, I say to you.”

[13:16]  ¹⁰⁹⁷ tn See the note on the word “slaves” in 4:51.

[13:16]  ¹⁰⁹⁸ tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).

[13:17]  ¹⁰⁹⁹ tn Grk “If you know.”

[13:18]  ¹¹⁰⁰ tn Grk “But so that the scripture may be fulfilled.”

[13:18]  ¹¹⁰¹ tn Or “The one who shares my food.”

[13:18]  ¹¹⁰² tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.

[13:18]  sn A quotation from Ps 41:9.

[13:19]  ¹¹⁰³ tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”

[13:19]  ¹¹⁰⁴ tn Grk “so that you may believe.”

[13:19]  ¹¹⁰⁵ tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.

[13:20]  ¹¹⁰⁶ tn Grk “Truly, truly, I say to you.”

[13:20]  ¹¹⁰⁷ tn Or “receives,” and so throughout this verse.

[13:20]  ¹¹⁰⁸ sn The one who sent me refers to God.

[13:21]  ¹¹⁰⁹ tn Or “greatly troubled.”

[13:21]  ¹¹¹⁰ tn Grk “and testified and said.”

[13:21]  ¹¹¹¹ tn Grk “Truly, truly, I say to you.”

[13:21]  ¹¹¹² tn Or “will hand me over.”

[13:22]  ¹¹¹³ tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).

[13:23]  ¹¹¹⁴ sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.

[13:23]  ¹¹¹⁵ tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.

[13:23]  ¹¹¹⁶ tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.

[13:23]  sn Note that the same expression translated in a place of honor here (Grk “in the bosom of”) is used to indicate Jesus’ relationship with the Father in 1:18.

[13:24]  ¹¹¹⁷ sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).

[13:24]  ¹¹¹⁸ tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.

[13:24]  ¹¹¹⁹ tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.

[13:24]  ¹¹²⁰ sn That is, who would betray him (v. 21).

[13:25]  ¹¹²¹ tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.

[13:26]  ¹¹²² tn Grk “Jesus answered.”

[13:26]  ¹¹²³ sn The piece of bread was a broken-off piece of bread (not merely a crumb).

[13:26]  ¹¹²⁴ tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:26]  ¹¹²⁵ tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.

[13:27]  ¹¹²⁶ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:27]  ¹¹²⁷ tn Grk “into that one”; the pronoun “he” is more natural English style here.

[13:27]  sn This is the only time in the Fourth Gospel that Satan is mentioned by name. Luke 22:3 uses the same terminology of Satan “entering into” Judas but indicates it happened before the last supper at the time Judas made his deal with the authorities. This is not necessarily irreconcilable with John’s account, however, because John 13:2 makes it clear that Judas had already come under satanic influence prior to the meal itself. The statement here is probably meant to indicate that Judas at this point came under the influence of Satan even more completely and finally. It marks the end of a process which, as Luke indicates, had begun earlier.

[13:27]  ¹¹²⁸ tn Grk “Then Jesus said to him.”

[13:28]  ¹¹²⁹ tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.

[13:28]  ¹¹³⁰ tn Or “knew.”

[13:28]  ¹¹³¹ tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[13:28]  ¹¹³² tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.

[13:29]  ¹¹³³ tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).

[13:29]  ¹¹³⁴ sn This is a parenthetical note by the author.

[13:30]  ¹¹³⁵ tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.

[13:30]  ¹¹³⁶ sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).

[13:31]  ¹¹³⁷ tn Grk “Then when.”

[13:31]  ¹¹³⁸ tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.

[13:32]  ¹¹³⁹ tc A number of early mss (Ì⁶⁶ א* B C* D L W al as well as several versional witnesses) do not have the words “If God is glorified in him,” while the majority of mss have the clause (so א² A C² Θ Ψ Ë¹³ 33 Ï lat). Although the mss that omit the words are significantly better witnesses, the omission may have occurred because of an error of sight due to homoioteleuton (v. 31 ends in ἐν αὐτῷ [en autw, “in him”], as does this clause). Further, the typical step-parallelism found in John is retained if the clause is kept intact (TCGNT 205-6). At the same time, it is difficult to explain how such a wide variety of witnesses would have accidentally deleted this clause, and arguments for intentional deletion are not particularly convincing. NA²⁷ rightly places the words in brackets, indicating doubt as to their authenticity.

[13:32]  ¹¹⁴⁰ tn Or “immediately.”

[13:33]  ¹¹⁴¹ tn Or “You will seek me.”

[13:33]  ¹¹⁴² tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.

[13:33]  ¹¹⁴³ sn See John 7:33-34.

[13:33]  ¹¹⁴⁴ tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.

[13:34]  ¹¹⁴⁵ tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.

[13:34]  ¹¹⁴⁶ sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.

[13:35]  ¹¹⁴⁷ tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.

[13:36]  ¹¹⁴⁸ tn Grk “Jesus answered him.”

[13:37]  ¹¹⁴⁹ tn Or “I will die willingly for you.”

[13:38]  ¹¹⁵⁰ tn Or “Will you die willingly for me?”

[13:38]  ¹¹⁵¹ tn Grk “Truly, truly, I say to you.”

[14:1]  ¹¹⁵² sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.

[14:1]  ¹¹⁵³ tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”

[14:2]  ¹¹⁵⁴ tn Many interpreters have associated μοναί (monai) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated μονή (monh) by mansio, a stopping place. The English translation “mansions” can be traced back to Tyndale, but in Middle English the word simply meant “a dwelling place” (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word μονή should be related to its cognate verb μένω (menw), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther’s translation of μοναί by Wohnungen is very accurate here, as it has the connotation of a permanent residence.

[14:2]  ¹¹⁵⁵ sn Most interpreters have understood the reference to my Father’s house as a reference to heaven, and the dwelling places (μονή, monh) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father’s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19-22 then reinterpreted the temple as Jesus’ body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35, “Now the slave does not remain (μένω, menw) in the household forever, but the son remains (μένω) forever.” If in the imagery of the Fourth Gospel the phrase in my Father’s house is ultimately a reference to Jesus’ body, the relationship of μονή to μένω suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the “dwelling place” is “in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, “I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being “in Christ” which are prominent in passages like Eph 1. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24, 7:38-39, etc.) and the possibility of worshiping the Father “in the Spirit and in truth” (John 4:21-24) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (AnBib 114).

[14:2]  ¹¹⁵⁶ tc A number of important mss (Ì^66c א A B C* D K L W Ψ Ë¹³ 33 565 579 892 al lat) have ὅτι (Joti) here, while the majority lack it (Ì^66* C² Θ Ï). Should the ὅτι be included or omitted? The external evidence is significantly stronger for the longer reading. Most Alexandrian and Western mss favor inclusion (it is a little unusual for the Alexandrian to favor the longer reading), while most Byzantine mss favor omission (again, a little unusual). However, the reading of Ì^66*, which aligns with the Byzantine, needs to be given some value. At the same time, the scribe of this papyrus was known for freely omitting and adding words, and the fact that the ms was corrected discounts its testimony here. But because the shorter reading is out of character for the Byzantine text, the shorter reading (omitting the ὅτι) may well be authentic. Internally, the question comes down to whether the shorter reading is more difficult or not. And here, it loses the battle, for it seems to be a clarifying omission (so TCGNT 206). R. E. Brown is certainly right when he states: “all in all, the translation without ὅτι makes the best sense” (John [AB], 2:620). But this tacitly argues for the authenticity of the word. Thus, on both external and internal grounds, the ὅτι should be regarded as authentic.

[14:2]  tn If the ὅτι (Joti) is included (see tc above), there are no less than four possible translations for this sentence: The sentence could be either a question or a statement, and in addition the ὅτι could either indicate content or be causal. How does one determine the best translation? (1) A question here should probably be ruled out because it would imply a previous statement by Jesus that either there are many dwelling places in his Father’s house (if the ὅτι is causal) or he was going off to make a place ready for them (if the ὅτι indicates content). There is no indication anywhere in the Fourth Gospel that Jesus had made such statements prior to this time. So understanding the sentence as a statement is the best option. (2) A statement with ὅτι indicating content is understandable but contradictory. If there were no dwelling places, Jesus would have told them that he was going off to make dwelling places. But the following verse makes clear that Jesus’ departure is not hypothetical but real – he is really going away. So understanding the ὅτι with a causal nuance is the best option. (3) A statement with a causal ὅτι can be understood two ways: (a) “Otherwise I would have told you” is a parenthetical statement, and the ὅτι clause goes with the preceding “There are many dwelling places in my Father’s house.” This would be fairly awkward syntactically, however; it would be much more natural for the ὅτι clause to modify what directly preceded it. (b) “Otherwise I would have told you” is explained by Jesus’ statement that he is going to make ready a place. He makes a logical, necessary connection between his future departure and the reality of the dwelling places in his Father’s house. To sum up, all the possibilities for understanding the verse with the inclusion of ὅτι present some interpretive difficulties, but last option given seems best: “Otherwise, I would have told you, because I am going to make ready a place.” Of all the options it provides the best logical flow of thought in the passage without making any apparent contradictions in the context.

[14:2]  ¹¹⁵⁷ tn Or “to prepare.”

[14:2]  ¹¹⁵⁸ tn Or “If not, would I have told you that I am going to prepare a place for you?” What is the meaning of the last clause with or without the ὅτι? One of the questions that must be answered here is whether or not τόπος (topos) is to be equated with μονή (monh). In Rev 12:8 τόπος is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house (see the note on this phrase in v. 2).

[14:3]  ¹¹⁵⁹ tn Or “prepare.”

[14:3]  ¹¹⁶⁰ tn Or “bring you.”

[14:3]  ¹¹⁶¹ tn Grk “to myself.”

[14:4]  ¹¹⁶² tc Most mss (Ì^66* A C³ D Θ Ψ Ë^1,13 Ï lat sy sa) read “You know where I am going, and you know the way” (καὶ ὅπου [ἐγὼ] ὑπάγω οἴδατε καὶ τὴν ὁδόν οἴδατε, kai {opou egw Jupagw oidate kai thn Jodon oidate). The difference between this reading and the wording in NA²⁷ (supported by Ì^66c א B C* L Q W 33 579 pc) is the addition of καί before τὴν ὁδόν and οἴδατε after. Either assertion on the part of Jesus would be understandable: “you know the way where I am going” or “you know where I am going and you know the way,” although the shorter reading is a bit more awkward syntactically. In light of this, and in light of the expansion already at hand in v. 5, the longer reading appears to be a motivated reading. The shorter reading is thus preferred because of its superior external and internal evidence.

[14:4]  sn Where I am going. Jesus had spoken of his destination previously to the disciples, most recently in John 13:33. Where he was going was back to the Father, and they could not follow him there, but later he would return for them and they could join him then. The way he was going was via the cross. This he had also mentioned previously (e.g., 12:32) although his disciples did not understand at the time (cf. 12:33). As Jesus would explain in v. 6, although for him the way back to the Father was via the cross, for his disciples the “way” to where he was going was Jesus himself.

[14:5]  ¹¹⁶³ tn Grk “said to him.”

[14:6]  ¹¹⁶⁴ tn Grk “Jesus said to him.”

[14:6]  ¹¹⁶⁵ tn Or “I am the way, even the truth and the life.”

[14:7]  ¹¹⁶⁶ tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The mss that have the perfect ἐγνώκατε in the protasis (Ì⁶⁶ [א D* W] 579 pc it) also have, for the most part, the future indicative γνώσεσθε in the apodosis (Ì⁶⁶ א D W [579] pc sa bo), rendering Jesus’ statement as a first-class condition. The mss that have the pluperfect ἐγνώκειτε in the protasis (A B C D¹ L Θ Ψ Ë^1,13 33 Ï) also have, for the most part, a pluperfect in the apodosis (either ἂν ἤδειτε in B C* [L] Q Ψ 1 33 565 al, or ἐγνώκειτε ἄν in A C³ Θ Ë¹³ Ï), rendering Jesus’ statement a contrary-to-fact second-class condition. The external evidence slightly favors the first-class condition, since there is an Alexandrian-Western alliance supported by Ì⁶⁶. As well, the fact that the readings with a second-class condition utilize two different verbs with ἄν in different positions suggests that these readings are secondary. However, it could be argued that the second-class conditions are harder readings in that they speak negatively of the apostles (so K. Aland in TCGNT 207); in this case, the ἐγνώκειτε…ἐγνώκειτε ἄν reading should be given preference. Although a decision is difficult, the first-class condition is to be slightly preferred. In this case Jesus promises the disciples that, assuming they have known him, they will know the Father. Contextually this fits better with the following phrase (v. 7b) which asserts that “from the present time you know him and have seen him” (cf. John 1:18).

[14:8]  ¹¹⁶⁷ tn Grk “said to him.”

[14:8]  ¹¹⁶⁸ tn Or “and that is enough for us.”

[14:9]  ¹¹⁶⁹ tn Grk “Jesus said to him.”

[14:9]  ¹¹⁷⁰ tn Or “recognized.”

[14:10]  ¹¹⁷¹ tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.

[14:10]  ¹¹⁷² tn Grk “I do not speak from myself.”

[14:10]  ¹¹⁷³ tn Or “does.”

[14:10]  ¹¹⁷⁴ tn Or “his mighty acts”; Grk “his works.”

[14:10]  sn Miraculous deeds is most likely a reference to the miraculous signs Jesus had performed, which he viewed as a manifestation of the mighty acts of God. Those he performed in the presence of the disciples served as a basis for faith (although a secondary basis to their personal relationship to him; see the following verse).

[14:11]  ¹¹⁷⁵ tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.

[14:11]  ¹¹⁷⁶ tn Grk “because of the works.”

[14:11]  sn In the context of a proof or basis for belief, Jesus is referring to the miraculous deeds (signs) he has performed in the presence of the disciples.

[14:12]  ¹¹⁷⁷ tn Grk “Truly, truly, I say to you.”

[14:12]  ¹¹⁷⁸ tn Or “will do.”

[14:12]  ¹¹⁷⁹ tn Grk “the works.”

[14:12]  ¹¹⁸⁰ tn Or “that I do.”

[14:12]  sn See the note on miraculous deeds in v. 11.

[14:12]  ¹¹⁸¹ tn Or “will do.”

[14:12]  ¹¹⁸² tn Grk “greater works.”

[14:12]  sn What are the greater deeds that Jesus speaks of, and how is this related to his going to the Father? It is clear from both John 7:39 and 16:7 that the Holy Spirit will not come until Jesus has departed. After Pentecost and the coming of the Spirit to indwell believers in a permanent relationship, believers would be empowered to perform even greater deeds than those Jesus did during his earthly ministry. When the early chapters of Acts are examined, it is clear that, from a numerical standpoint, the deeds of Peter and the other Apostles surpassed those of Jesus in a single day (the day of Pentecost). On that day more were added to the church than had become followers of Jesus during the entire three years of his earthly ministry. And the message went forth not just in Judea, Samaria, and Galilee, but to the farthest parts of the known world. This understanding of what Jesus meant by “greater deeds” is more probable than a reference to “more spectacular miracles.” Certainly miraculous deeds were performed by the apostles as recounted in Acts, but these do not appear to have surpassed the works of Jesus himself in either degree or number.

[14:13]  ¹¹⁸³ tn Grk “And whatever you ask in my name, I will do it.”

[14:13]  ¹¹⁸⁴ tn Or “may be praised” or “may be honored.”

[14:15]  ¹¹⁸⁵ tn Or “will keep.”

[14:15]  ¹¹⁸⁶ sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.

[14:16]  ¹¹⁸⁷ tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.

[14:16]  ¹¹⁸⁸ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.

[14:17]  ¹¹⁸⁹ tn Or “cannot receive.”

[14:17]  ¹¹⁹⁰ tn Or “he remains.”

[14:17]  ¹¹⁹¹ tc Some early and important witnesses (Ì^66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì^66c,75vid א A D¹ L Θ Ψ Ë¹³ 33^vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì⁶⁶ and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.

[14:18]  ¹¹⁹² tn Or “leave.”

[14:18]  ¹¹⁹³ tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”

[14:18]  ¹¹⁹⁴ sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.

[14:19]  ¹¹⁹⁵ tn Grk “Yet a little while, and.”

[14:20]  ¹¹⁹⁶ tn Grk “will know in that day.”

[14:20]  sn At that time could be a reference to the parousia (second coming of Christ). But the statement in 14:19, that the world will not see Jesus, does not fit. It is better to take this as the postresurrection appearances of Jesus to his disciples (which has the advantage of taking in a little while in v. 19 literally).

[14:21]  ¹¹⁹⁷ tn Or “keeps.”

[14:21]  ¹¹⁹⁸ tn Grk “obeys them, that one is the one who loves me.”

[14:21]  ¹¹⁹⁹ tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.

[14:21]  ¹²⁰⁰ tn Or “will disclose.”

[14:22]  ¹²⁰¹ tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.

[14:22]  sn This is a parenthetical comment by the author.

[14:22]  ¹²⁰² tn Grk “said to him.”

[14:22]  ¹²⁰³ tn Or “disclose.”

[14:22]  sn The disciples still expected at this point that Jesus, as Messiah, was going to reveal his identity as such to the world (cf. 7:4).

[14:23]  ¹²⁰⁴ tn Grk “answered and said to him.”

[14:23]  ¹²⁰⁵ tn Or “will keep.”

[14:23]  ¹²⁰⁶ tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.

[14:24]  ¹²⁰⁷ tn Or “does not keep.”

[14:24]  ¹²⁰⁸ tn Or “the message.”

[14:25]  ¹²⁰⁹ tn Or “while remaining” or “while residing.”

[14:26]  ¹²¹⁰ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.

[14:26]  ¹²¹¹ tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.

[14:26]  ¹²¹² tn Grk “all things.”

[14:26]  ¹²¹³ tn Grk “all things.”

[14:27]  ¹²¹⁴ sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.

[14:27]  ¹²¹⁵ 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.

[14:27]  ¹²¹⁶ tn Grk “not as the world gives do I give to you.”

[14:27]  ¹²¹⁷ tn Or “distressed or fearful and cowardly.”

[14:28]  ¹²¹⁸ tn Or “You have heard that I said to you.”

[14:28]  ¹²¹⁹ tn Or “you would rejoice.”

[14:28]  ¹²²⁰ sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).

[14:29]  ¹²²¹ sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.

[14:30]  ¹²²² tn Grk “I will no longer speak many things with you.”

[14:30]  ¹²²³ sn The ruler of this world is a reference to Satan.

[14:30]  ¹²²⁴ tn Grk “in me he has nothing.”

[14:31]  ¹²²⁵ tn Or “may learn.”

[14:31]  ¹²²⁶ tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.

[14:31]  ¹²²⁷ sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.

[15:1]  ¹²²⁸ sn I am the true vine. There are numerous OT passages which refer to Israel as a vine: Ps 80:8-16, Isa 5:1-7, Jer 2:21, Ezek 15:1-8, 17:5-10, 19:10-14, and Hos 10:1. The vine became symbolic of Israel, and even appeared on some coins issued by the Maccabees. The OT passages which use this symbol appear to regard Israel as faithless to Yahweh (typically rendered as “Lord” in the OT) and/or the object of severe punishment. Ezek 15:1-8 in particular talks about the worthlessness of wood from a vine (in relation to disobedient Judah). A branch cut from a vine is worthless except to be burned as fuel. This fits more with the statements about the disciples (John 15:6) than with Jesus’ description of himself as the vine. Ezek 17:5-10 contains vine imagery which refers to a king of the house of David, Zedekiah, who was set up as king in Judah by Nebuchadnezzar. Zedekiah allied himself to Egypt and broke his covenant with Nebuchadnezzar (and therefore also with God), which would ultimately result in his downfall (17:20-21). Ezek 17:22-24 then describes the planting of a cedar sprig which grows into a lofty tree, a figurative description of Messiah. But it is significant that Messiah himself is not described in Ezek 17 as a vine, but as a cedar tree. The vine imagery here applies to Zedekiah’s disobedience. Jesus’ description of himself as the true vine in John 15:1 ff. is to be seen against this background, but it differs significantly from the imagery surveyed above. It represents new imagery which differs significantly from OT concepts; it appears to be original with Jesus. The imagery of the vine underscores the importance of fruitfulness in the Christian life and the truth that this results not from human achievement, but from one’s position in Christ. Jesus is not just giving some comforting advice, but portraying to the disciples the difficult path of faithful service. To some degree the figure is similar to the head-body metaphor used by Paul, with Christ as head and believers as members of the body. Both metaphors bring out the vital and necessary connection which exists between Christ and believers.

[15:1]  ¹²²⁹ tn Or “the farmer.”

[15:2]  ¹²³⁰ tn Or “He cuts off.”

[15:2]  sn The Greek verb αἴρω (airw) can mean “lift up” as well as “take away,” and it is sometimes argued that here it is a reference to the gardener “lifting up” (i.e., propping up) a weak branch so that it bears fruit again. In Johannine usage the word occurs in the sense of “lift up” in 8:59 and 5:8-12, but in the sense of “remove” it is found in 11:39, 11:48, 16:22, and 17:15. In context (theological presuppositions aside for the moment) the meaning “remove” does seem more natural and less forced (particularly in light of v. 6, where worthless branches are described as being “thrown out” – an image that seems incompatible with restoration). One option, therefore, would be to understand the branches which are taken away (v. 2) and thrown out (v. 6) as believers who forfeit their salvation because of unfruitfulness. However, many see this interpretation as encountering problems with the Johannine teaching on the security of the believer, especially John 10:28-29. This leaves two basic ways of understanding Jesus’ statements about removal of branches in 15:2 and 15:6: (1) These statements may refer to an unfaithful (disobedient) Christian, who is judged at the judgment seat of Christ “through fire” (cf. 1 Cor 3:11-15). In this case the “removal” of 15:2 may refer (in an extreme case) to the physical death of a disobedient Christian. (2) These statements may refer to someone who was never a genuine believer in the first place (e.g., Judas and the Jews who withdrew after Jesus’ difficult teaching in 6:66), in which case 15:6 refers to eternal judgment. In either instance it is clear that 15:6 refers to the fires of judgment (cf. OT imagery in Ps 80:16 and Ezek 15:1-8). But view (1) requires us to understand this in terms of the judgment of believers at the judgment seat of Christ. This concept does not appear in the Fourth Gospel because from the perspective of the author the believer does not come under judgment; note especially 3:18, 5:24, 5:29. The first reference (3:18) is especially important because it occurs in the context of 3:16-21, the section which is key to the framework of the entire Fourth Gospel and which is repeatedly alluded to throughout. A similar image to this one is used by John the Baptist in Matt 3:10, “And the ax is already laid at the root of the trees; every tree therefore that does not bear good fruit is cut down and thrown into the fire.” Since this is addressed to the Pharisees and Sadducees who were coming to John for baptism, it almost certainly represents a call to initial repentance. More importantly, however, the imagery of being cast into the fire constitutes a reference to eternal judgment, a use of imagery which is much nearer to the Johannine imagery in 15:6 than the Pauline concept of the judgment seat of Christ (a judgment for believers) mentioned above. The use of the Greek verb μένω (menw) in 15:6 also supports view (2). When used of the relationship between Jesus and the disciple and/or Jesus and the Father, it emphasizes the permanence of the relationship (John 6:56, 8:31, 8:35, 14:10). The prototypical branch who has not remained is Judas, who departed in 13:30. He did not bear fruit, and is now in the realm of darkness, a mere tool of Satan. His eternal destiny, being cast into the fire of eternal judgment, is still to come. It seems most likely, therefore, that the branches who do not bear fruit and are taken away and burned are false believers, those who profess to belong to Jesus but who in reality do not belong to him. In the Gospel of John, the primary example of this category is Judas. In 1 John 2:18-19 the “antichrists” fall into the same category; they too may be thought of as branches that did not bear fruit. They departed from the ranks of the Christians because they never did really belong, and their departure shows that they did not belong.

[15:2]  ¹²³¹ tn Or “does not yield.”

[15:2]  ¹²³² tn Grk “And he”; the conjunction καί (kai, “and”) has been omitted in the translation in keeping with the tendency in contemporary English style to use shorter sentences.

[15:2]  ¹²³³ tn Or “trims”; Grk “cleanses” (a wordplay with “clean” in v. 3). Καθαίρει (kaqairei) is not the word one would have expected here, but it provides the transition from the vine imagery to the disciples – there is a wordplay (not reproducible in English) between αἴρει (airei) and καθαίρει in this verse. While the purpose of the Father in cleansing his people is clear, the precise means by which he does so is not immediately obvious. This will become clearer, however, in the following verse.

[15:2]  ¹²³⁴ tn Or “that yields.”

[15:3]  ¹²³⁵ sn The phrase you are clean already occurs elsewhere in the Gospel of John only at the washing of the disciples’ feet in 13:10, where Jesus had used it of the disciples being cleansed from sin. This further confirms the proposed understanding of John 15:2 and 15:6 since Judas was specifically excluded from this statement (but not all of you).

[15:4]  ¹²³⁶ tn Or “Reside.”

[15:4]  ¹²³⁷ tn Grk “and I in you.” The verb has been repeated for clarity and to conform to contemporary English style, which typically allows fewer ellipses (omitted or understood words) than Greek.

[15:4]  ¹²³⁸ sn The branch cannot bear fruit by itself unless it remains connected to the vine, from which its life and sustenance flows. As far as the disciples were concerned, they would produce no fruit from themselves if they did not remain in their relationship to Jesus, because the eternal life which a disciple must possess in order to bear fruit originates with Jesus; he is the source of all life and productivity for the disciple.

[15:4]  ¹²³⁹ tn Or “resides.”

[15:4]  ¹²⁴⁰ tn While it would be more natural to say “on the vine” (so NAB), the English preposition “in” has been retained here to emphasize the parallelism with the following clause “unless you remain in me.” To speak of remaining “in” a person is not natural English either, but is nevertheless a biblical concept (cf. “in Christ” in Eph 1:3, 4, 6, 7, 11).

[15:4]  ¹²⁴¹ tn Or “you reside.”

[15:5]  ¹²⁴² tn Or “resides.”

[15:5]  ¹²⁴³ tn Or “yields.”

[15:5]  ¹²⁴⁴ tn Grk “in him, this one bears much fruit.” The pronoun “this one” has been omitted from the translation because it is redundant according to contemporary English style.

[15:5]  sn Many interpret the imagery of fruit here and in 15:2, 4 in terms of good deeds or character qualities, relating it to passages elsewhere in the NT like Matt 3:8 and 7:20, Rom 6:22, Gal 5:22, etc. This is not necessarily inaccurate, but one must remember that for John, to have life at all is to bear fruit, while one who does not bear fruit shows that he does not have the life (once again, conduct is the clue to paternity, as in John 8:41; compare also 1 John 4:20).

[15:5]  ¹²⁴⁵ tn Or “do.”

[15:6]  ¹²⁴⁶ tn Or “reside.”

[15:6]  ¹²⁴⁷ sn Such branches are gathered up and thrown into the fire. The author does not tell who it is who does the gathering and throwing into the fire. Although some claim that realized eschatology is so prevalent in the Fourth Gospel that no references to final eschatology appear at all, the fate of these branches seems to point to the opposite. The imagery is almost certainly that of eschatological judgment, and recalls some of the OT vine imagery which involves divine rejection and judgment of disobedient Israel (Ezek 15:4-6, 19:12).

[15:6]  ¹²⁴⁸ tn Grk “they gather them up and throw them into the fire, and they are burned.”

[15:7]  ¹²⁴⁹ tn Or “reside.”

[15:7]  ¹²⁵⁰ tn Or “reside.”

[15:7]  ¹²⁵¹ sn Once again Jesus promises the disciples ask whatever you want, and it will be done for you. This recalls 14:13-14, where the disciples were promised that if they asked anything in Jesus’ name it would be done for them. The two thoughts are really quite similar, since here it is conditioned on the disciples’ remaining in Jesus and his words remaining in them. The first phrase relates to the genuineness of their relationship with Jesus. The second phrase relates to their obedience. When both of these qualifications are met, the disciples would in fact be asking in Jesus’ name and therefore according to his will.

[15:8]  ¹²⁵² tn Grk “glorified.”

[15:8]  ¹²⁵³ tn The ἵνα (Jina) clause is best taken as substantival in apposition to ἐν τούτῳ (en toutw) at the beginning of the verse. The Father is glorified when the disciples bring forth abundant fruit. Just as Jesus has done the works which he has seen his Father doing (5:19-29) so also will his disciples.

[15:8]  ¹²⁵⁴ tn Or “yield.”

[15:8]  ¹²⁵⁵ tc Most mss (א A Ψ Ë¹³ 33 Ï) read the future indicative γενήσεσθε (genhsesqe; perhaps best rendered as “[and show that] you will become”), while some early and good witnesses (Ì^66vid B D L Θ 0250 1 565 al) have the aorist subjunctive γένησθε (genhsqe; “[and show that] you are”). The original reading is difficult to determine because the external evidence is fairly evenly divided. On the basis of the external evidence alone the first reading has some credibility because of א and 33, but it is not enough to overthrow the Alexandrian and Western witnesses for the aorist. Some who accept the future indicative see a consecutive (or resultative) sequence between φέρητε (ferhte) in the ἵνα (Jina) clause and γενήσεσθε, so that the disciples’ bearing much fruit results in their becoming disciples. This alleviates the problem of reading a future indicative within a ἵνα clause (a grammatical solecism that is virtually unattested in Attic Greek), although such infrequently occurs in the NT, particularly in the Apocalypse (cf. Gal 2:4; Rev 3:9; 6:4, 11; 8:3; 9:4, 5, 20; 13:12; 14:13; 22:14; even here, however, the Byzantine mss, with א occasionally by their side, almost always change the future indicative to an aorist subjunctive). It seems more likely, however, that the second verb (regardless of whether it is read as aorist or future) is to be understood as coordinate in meaning with the previous verb φέρητε (So M. Zerwick, Biblical Greek §342). Thus the two actions are really one and the same: Bearing fruit and being Jesus’ disciple are not two different actions, but a single action. The first is the outward sign or proof of the second – in bearing fruit the disciples show themselves to be disciples indeed (cf. 15:5). Thus the translation followed here is, “that you bear much fruit and show that you are my disciples.” As far as the textual reading is concerned, it appears somewhat preferable to accept the aorist subjunctive reading (γένησθε) on the basis of better external testimony.

[15:9]  ¹²⁵⁶ tn Or “reside.”

[15:10]  ¹²⁵⁷ tn Or “keep.”

[15:10]  ¹²⁵⁸ tn Or “reside.”

[15:10]  ¹²⁵⁹ tn Or “kept.”

[15:10]  ¹²⁶⁰ tn Or “reside.”

[15:11]  ¹²⁶¹ tn Grk “These things I have spoken to you.”

[15:12]  ¹²⁶² sn Now the reference to the commandments (plural) in 15:10 have been reduced to a singular commandment: The disciples are to love one another, just as Jesus has loved them. This is the ‘new commandment’ of John 13:34, and it is repeated in 15:17. The disciples’ love for one another is compared to Jesus’ love for them. How has Jesus shown his love for the disciples? This was illustrated in 13:1-20 in the washing of the disciples’ feet, introduced by the statement in 13:1 that Jesus loved them “to the end.” In context this constitutes a reference to Jesus’ self-sacrificial death on the cross on their behalf; the love they are to have for one another is so great that it must include a self-sacrificial willingness to die for one another if necessary. This is exactly what Jesus is discussing here, because he introduces the theme of his sacrificial death in the following verse. In John 10:18 and 14:31 Jesus spoke of his death on the cross as a commandment he had received from his Father, which also links the idea of commandment and love as they are linked here. One final note: It is not just the degree or intensity of the disciples’ love for one another that Jesus is referring to when he introduces by comparison his own death on the cross (that they must love one another enough to die for one another) but the very means of expressing that love: It is to express itself in self-sacrifice for one another, sacrifice up to the point of death, which is what Jesus himself did on the cross (cf. 1 John 3:16).

[15:13]  ¹²⁶³ tn Or “one dies willingly.”

[15:14]  ¹²⁶⁴ sn This verse really explains John 15:10 in another way. Those who keep Jesus’ commandments are called his friends, those friends for whom he lays down his life (v. 13). It is possible to understand this verse as referring to a smaller group within Christianity as a whole, perhaps only the apostles who were present when Jesus spoke these words. Some have supported this by comparing it to the small group of associates and advisers to the Roman Emperor who were called “Friends of the Emperor.” Others would see these words as addressed only to those Christians who as disciples were obedient to Jesus. In either case the result would be to create a sort of “inner circle” of Christians who are more privileged than mere “believers” or average Christians. In context, it seems clear that Jesus’ words must be addressed to all true Christians, not just some narrower category of believers, because Jesus’ sacrificial death, which is his act of love toward his friends (v. 13) applies to all Christians equally (cf. John 13:1).

[15:15]  ¹²⁶⁵ tn See the note on the word “slaves” in 4:51.

[15:15]  ¹²⁶⁶ tn Or “does not know.”

[15:15]  ¹²⁶⁷ tn Grk “all things.”

[15:15]  ¹²⁶⁸ tn Or “learned.”

[15:16]  ¹²⁶⁹ sn You did not choose me, but I chose you. If the disciples are now elevated in status from slaves to friends, they are friends who have been chosen by Jesus, rather than the opposite way round. Again this is true of all Christians, not just the twelve, and the theme that Christians are “chosen” by God appears frequently in other NT texts (e.g., Rom 8:33; Eph 1:4ff.; Col 3:12; and 1 Pet 2:4). Putting this together with the comments on 15:14 one may ask whether the author sees any special significance at all for the twelve. Jesus said in John 6:70 and 13:18 that he chose them, and 15:27 makes clear that Jesus in the immediate context is addressing those who have been with him from the beginning. In the Fourth Gospel the twelve, as the most intimate and most committed followers of Jesus, are presented as the models for all Christians, both in terms of their election and in terms of their mission.

[15:16]  ¹²⁷⁰ tn Or “and yield.”

[15:16]  ¹²⁷¹ sn The purpose for which the disciples were appointed (“commissioned”) is to go and bear fruit, fruit that remains. The introduction of the idea of “going” at this point suggests that the fruit is something more than just character qualities in the disciples’ own lives, but rather involves fruit in the lives of others, i.e., Christian converts. There is a mission involved (cf. John 4:36). The idea that their fruit is permanent, however, relates back to vv. 7-8, as does the reference to asking the Father in Jesus’ name. It appears that as the imagery of the vine and the branches develops, the “fruit” which the branches produce shifts in emphasis from qualities in the disciples’ own lives in John 15:2, 4, 5 to the idea of a mission which affects the lives of others in John 15:16. The point of transition would be the reference to fruit in 15:8.

[15:17]  ¹²⁷² tn Grk “These things.”

[15:18]  ¹²⁷³ tn Grk “know.”

[15:18]  ¹²⁷⁴ tn Grk “it hated me before you.”

[15:19]  ¹²⁷⁵ tn Grk “if you were of the world.”

[15:19]  ¹²⁷⁶ tn The words “you as” are not in the original but are supplied for clarity.

[15:19]  ¹²⁷⁷ tn Grk “because you are not of the world.”

[15:19]  ¹²⁷⁸ tn Or “world, therefore.”

[15:19]  ¹²⁷⁹ sn I chose you out of the world…the world hates you. Two themes are brought together here. In 8:23 Jesus had distinguished himself from the world in addressing his Jewish opponents: “You are from below, I am from above; you are of this world, I am not of this world.” In 15:16 Jesus told the disciples “You did not choose me, but I chose you and appointed you.” Now Jesus has united these two ideas as he informs the disciples that he has chosen them out of the world. While the disciples will still be “in” the world after Jesus has departed, they will not belong to it, and Jesus prays later in John 17:15-16 to the Father, “I do not ask you to take them out of the world, but to keep them from the evil one. They are not of the world, even as I am not of the world.” The same theme also occurs in 1 John 4:5-6: “They are from the world; therefore they speak as from the world, and the world listens to them. We are from God; he who knows God listens to us; he who is not from God does not listen to us.” Thus the basic reason why the world hates the disciples (as it hated Jesus before them) is because they are not of the world. They are born from above, and are not of the world. For this reason the world hates them.

[15:20]  ¹²⁸⁰ tn Grk “Remember the word that I said to you.”

[15:20]  ¹²⁸¹ tn See the note on the word “slaves” in 4:51.

[15:20]  ¹²⁸² sn A slave is not greater than his master. Jesus now recalled a statement he had made to the disciples before, in John 13:16. As the master has been treated, so will the slaves be treated also. If the world had persecuted Jesus, then it would also persecute the disciples. If the world had kept Jesus’ word, it would likewise keep the word of the disciples. In this statement there is the implication that the disciples would carry on the ministry of Jesus after his departure; they would in their preaching and teaching continue to spread the message which Jesus himself had taught while he was with them. And they would meet with the same response, by and large, that he encountered.

[15:20]  ¹²⁸³ tn Or “if they kept.”

[15:20]  ¹²⁸⁴ tn Or “they will keep.”

[15:21]  ¹²⁸⁵ tn Or “because of.”

[15:21]  ¹²⁸⁶ tn Jesus is referring to God as “the one who sent me.”

[15:22]  ¹²⁸⁷ tn Grk “they would not have sin” (an idiom).

[15:22]  sn Jesus now describes the guilt of the world. He came to these people with both words (15:22) and sign-miracles (15:24), yet they remained obstinate in their unbelief, and this sin of unbelief was without excuse. Jesus was not saying that if he had not come and spoken to these people they would be sinless; rather he was saying that if he had not come and spoken to them, they would not be guilty of the sin of rejecting him and the Father he came to reveal. Rejecting Jesus is the one ultimate sin for which there can be no forgiveness, because the one who has committed this sin has at the same time rejected the only cure that exists. Jesus spoke similarly to the Pharisees in 9:41: “If you were blind, you would have no sin (same phrase as here), but now you say ‘We see’ your sin remains.”

[15:24]  ¹²⁸⁸ tn Or “If I had not done.”

[15:24]  ¹²⁸⁹ tn Grk “the works.”

[15:24]  ¹²⁹⁰ tn Grk “they would not have sin” (an idiom).

[15:24]  ¹²⁹¹ tn The words “the deeds” are supplied to clarify from context what was seen. Direct objects in Greek were often omitted when clear from the context.

[15:24]  ¹²⁹² tn Or “But now they have both seen and hated both me and my Father.” It is possible to understand both the “seeing” and the “hating” to refer to both Jesus and the Father, but this has the world “seeing” the Father, which seems alien to the Johannine Jesus. (Some point out John 14:9 as an example, but this is addressed to the disciples, not to the world.) It is more likely that the “seeing” refers to the miraculous deeds mentioned in the first half of the verse. Such an understanding of the first “both – and” construction is apparently supported by BDF §444.3.

[15:25]  ¹²⁹³ tn The words “this happened” are not in the Greek text but are supplied to complete an ellipsis.

[15:25]  ¹²⁹⁴ sn A quotation from Ps 35:19 and Ps 69:4. As a technical term law (νόμος, nomos) is usually restricted to the Pentateuch (the first five books of the OT), but here it must have a broader reference, since the quotation is from Ps 35:19 or Ps 69:4. The latter is the more likely source for the quoted words, since it is cited elsewhere in John’s Gospel (2:17 and 19:29, in both instances in contexts associated with Jesus’ suffering and death).

[15:26]  ¹²⁹⁵ tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in John 14:16 for discussion of how this word is translated.

[15:26]  ¹²⁹⁶ tn Grk “that one.”

[20:22]  ¹²⁹⁷ tn Grk “said to them.”

[20:22]  ¹²⁹⁸ sn He breathed on them and said, “Receive the Holy Spirit.” The use of the Greek verb breathed on (ἐμφυσάω, emfusaw) to describe the action of Jesus here recalls Gen 2:7 in the LXX, where “the Lord God formed man out of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living being.” This time, however, it is Jesus who is breathing the breath-Spirit of eternal life, life from above, into his disciples (cf. 3:3-10). Furthermore there is the imagery of Ezek 37:1-14, the prophecy concerning the resurrection of the dry bones: In 37:9 the Son of Man is told to prophesy to the “wind-breath-Spirit” to come and breathe on the corpses, so that they will live again. In 37:14 the Lord promised, “I will put my Spirit within you, and you will come to life, and I will place you in your own land.” In terms of ultimate fulfillment the passage in Ezek 37 looks at the regeneration of Israel immediately prior to the establishment of the messianic kingdom. The author saw in what Jesus did for the disciples at this point a partial and symbolic fulfillment of Ezekiel’s prophecy, much as Peter made use of the prophecy of Joel 2:28-32 in his sermon on the day of Pentecost as recorded in Acts 2:17-21. What then did Jesus do for the disciples in John 20:22? It appears that in light of the symbolism of the new creation present here, as well as the regeneration symbolism from the Ezek 37 passage, that Jesus at this point breathed into the disciples the breath of eternal life. This was in the form of the Holy Spirit, who was to indwell them. It is instructive to look again at 7:38-39, which states, “Just as the scripture says, ‘Out from within him will flow rivers of living water.’ (Now he said this about the Spirit whom those who believed in him were going to receive; for the Spirit had not yet been given, because Jesus was not yet glorified.”) But now in 20:22 Jesus was glorified, so the Spirit could be given. Had the disciples not believed in Jesus before? It seems clear that they had, since their belief is repeatedly affirmed, beginning with 2:11. But it also seems clear that even on the eve of the crucifixion, they did not understand the necessity of the cross (16:31-33). And even after the crucifixion, the disciples had not realized that there was going to be a resurrection (20:9). Ultimate recognition of who Jesus was appears to have come to them only after the postresurrection appearances (note the response of Thomas, who was not present at this incident, in v. 28). Finally, what is the relation of this incident in 20:22 to the account of the coming of the Holy Spirit in Acts 2? It appears best to view these as two separate events which have two somewhat different purposes. This was the giving of life itself, which flowed out from within (cf. 7:38-39). The giving of power would occur later, on the day of Pentecost – power to witness and carry out the mission the disciples had been given. (It is important to remember that in the historical unfolding of God’s program for the church, these events occurred in a chronological sequence which, after the church has been established, is not repeatable today.)