Reading Plan 

Bible Reading November 3

<<
>>
     12
3456789
10111213141516
17181920212223
24252627282930

John 4:1--6:71

Context
Departure From Judea

4:1 Now when Jesus 1  knew that the Pharisees 2  had heard that he 3  was winning 4  and baptizing more disciples than John 4:2 (although Jesus himself was not baptizing, but his disciples were), 5  4:3 he left Judea and set out once more for Galilee. 6 

Conversation With a Samaritan Woman

4:4 But he had 7  to pass through Samaria. 8  4:5 Now he came to a Samaritan town 9  called Sychar, 10  near the plot of land that Jacob had given to his son Joseph. 11  4:6 Jacob’s well was there, so Jesus, since he was tired from the journey, sat right down beside 12  the well. It was about noon. 13 

4:7 A Samaritan woman 14  came to draw water. Jesus said to her, “Give me some water 15  to drink.” 4:8 (For his disciples had gone off into the town to buy supplies. 16 ) 17  4:9 So the Samaritan woman said to him, “How can you – a Jew 18  – ask me, a Samaritan woman, for water 19  to drink?” (For Jews use nothing in common 20  with Samaritans.) 21 

4:10 Jesus answered 22  her, “If you had known 23  the gift of God and who it is who said to you, ‘Give me some water 24  to drink,’ you would have asked him, and he would have given you living water.” 25  4:11 “Sir,” 26  the woman 27  said to him, “you have no bucket and the well 28  is deep; where then do you get this 29  living water? 30  4:12 Surely you’re not greater than our ancestor 31  Jacob, are you? For he gave us this well and drank from it himself, along with his sons and his livestock.” 32 

4:13 Jesus replied, 33  “Everyone who drinks some of this water will be thirsty 34  again. 4:14 But whoever drinks some of the water that I will give him will never be thirsty again, 35  but the water that I will give him will become in him a fountain 36  of water springing up 37  to eternal life.” 4:15 The woman said to him, “Sir, give me this water, so that I will not be thirsty or have to come here to draw 38  water.” 39  4:16 He 40  said to her, “Go call your husband and come back here.” 41  4:17 The woman replied, 42  “I have no husband.” Jesus said to her, “Right you are when you said, 43  ‘I have no husband,’ 44  4:18 for you have had five husbands, and the man you are living with 45  now is not your husband. This you said truthfully!”

4:19 The woman said to him, “Sir, I see 46  that you are a prophet. 4:20 Our fathers worshiped on this mountain, 47  and you people 48  say that the place where people must worship is in Jerusalem.” 49  4:21 Jesus said to her, “Believe me, woman, 50  a time 51  is coming when you will worship 52  the Father neither on this mountain nor in Jerusalem. 4:22 You people 53  worship what you do not know. We worship what we know, because salvation is from the Jews. 54  4:23 But a time 55  is coming – and now is here 56  – when the true worshipers will worship the Father in spirit and truth, for the Father seeks 57  such people to be 58  his worshipers. 59  4:24 God is spirit, 60  and the people who worship him must worship in spirit and truth.” 4:25 The woman said to him, “I know that Messiah is coming” (the one called Christ); 61  “whenever he 62  comes, he will tell 63  us everything.” 64  4:26 Jesus said to her, “I, the one speaking to you, am he.”

The Disciples Return

4:27 Now at that very moment his disciples came back. 65  They were shocked 66  because he was speaking 67  with a woman. However, no one said, “What do you want?” 68  or “Why are you speaking with her?” 4:28 Then the woman left her water jar, went off into the town and said to the people, 69  4:29 “Come, see a man who told me everything I ever did. Surely he can’t be the Messiah, 70  can he?” 71  4:30 So 72  they left the town and began coming 73  to him.

Workers for the Harvest

4:31 Meanwhile the disciples were urging him, 74  “Rabbi, eat something.” 75  4:32 But he said to them, “I have food to eat that you know nothing about.” 4:33 So the disciples began to say 76  to one another, “No one brought him anything 77  to eat, did they?” 78  4:34 Jesus said to them, “My food is to do the will of the one who sent me 79  and to complete 80  his work. 81  4:35 Don’t you say, 82  ‘There are four more months and then comes the harvest?’ I tell you, look up 83  and see that the fields are already white 84  for harvest! 4:36 The one who reaps receives pay 85  and gathers fruit for eternal life, so that the one who sows and the one who reaps can rejoice together. 4:37 For in this instance the saying is true, 86  ‘One sows and another reaps.’ 4:38 I sent you to reap what you did not work for; others have labored and you have entered into their labor.”

The Samaritans Respond

4:39 Now many Samaritans from that town believed in him because of the report of the woman who testified, 87  “He told me everything I ever did.” 4:40 So when the Samaritans came to him, they began asking 88  him to stay with them. 89  He stayed there two days, 4:41 and because of his word many more 90  believed. 4:42 They said to the woman, “No longer do we believe because of your words, for we have heard for ourselves, and we know that this one 91  really is the Savior of the world.” 92 

Onward to Galilee

4:43 After the two days he departed from there to Galilee. 4:44 (For Jesus himself had testified that a prophet has no honor in his own country.) 93  4:45 So when he came to Galilee, the Galileans welcomed him because they had seen all the things he had done in Jerusalem 94  at the feast 95  (for they themselves had gone to the feast). 96 

Healing the Royal Official’s Son

4:46 Now he came again to Cana 97  in Galilee where he had made the water wine. 98  In 99  Capernaum 100  there was a certain royal official 101  whose son was sick. 4:47 When he heard that Jesus had come back from Judea to Galilee, he went to him and begged him 102  to come down and heal his son, who was about to die. 4:48 So Jesus said to him, “Unless you people 103  see signs and wonders you will never believe!” 104  4:49 “Sir,” the official said to him, “come down before my child dies.” 4:50 Jesus told him, “Go home; 105  your son will live.” The man believed the word that Jesus spoke to him, and set off for home. 106 

4:51 While he was on his way down, 107  his slaves 108  met him and told him that his son was going to live. 4:52 So he asked them the time 109  when his condition began to improve, 110  and 111  they told him, “Yesterday at one o’clock in the afternoon 112  the fever left him.” 4:53 Then the father realized that it was the very time 113  Jesus had said to him, “Your son will live,” and he himself believed along with his entire household. 4:54 Jesus did this as his second miraculous sign 114  when he returned from Judea to Galilee.

Healing a Paralytic at the Pool of Bethesda

5:1 After this 115  there was a Jewish feast, 116  and Jesus went up to Jerusalem. 117  5:2 Now there is 118  in Jerusalem by the Sheep Gate 119  a pool called Bethzatha 120  in Aramaic, 121  which has five covered walkways. 122  5:3 A great number of sick, blind, lame, and paralyzed people were lying in these walkways. 5:4 [[EMPTY]] 123  5:5 Now a man was there who had been disabled for thirty-eight years. 124  5:6 When Jesus saw him lying there and when he realized 125  that the man 126  had been disabled a long time already, he said to him, “Do you want to become well?” 5:7 The sick man answered him, “Sir, 127  I have no one to put me into the pool when the water is stirred up. While I am trying to get into the water, 128  someone else 129  goes down there 130  before me.” 5:8 Jesus said to him, “Stand up! Pick up your mat 131  and walk.” 5:9 Immediately the man was healed, 132  and he picked up his mat 133  and started walking. (Now that day was a Sabbath.) 134 

5:10 So the Jewish leaders 135  said to the man who had been healed, “It is the Sabbath, and you are not permitted to carry your mat.” 136  5:11 But he answered them, “The man who made me well said to me, ‘Pick up your mat 137  and walk.’” 5:12 They asked him, “Who is the man who said to you, ‘Pick up your mat 138  and walk’?” 139  5:13 But the man who had been healed did not know who it was, for Jesus had slipped out, since there was a crowd in that place.

5:14 After this Jesus found him at the temple and said to him, “Look, you have become well. Don’t sin any more, 140  lest anything worse happen to you.” 5:15 The man went away and informed the Jewish leaders 141  that Jesus was the one who had made him well.

Responding to Jewish Leaders

5:16 Now because Jesus was doing these things 142  on the Sabbath, the Jewish leaders 143  began persecuting 144  him. 5:17 So he 145  told 146  them, “My Father is working until now, and I too am working.” 147  5:18 For this reason the Jewish leaders 148  were trying even harder to kill him, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God.

5:19 So Jesus answered them, 149  “I tell you the solemn truth, 150  the Son can do nothing on his own initiative, 151  but only what he sees the Father doing. For whatever the Father 152  does, the Son does likewise. 153  5:20 For the Father loves the Son and shows him everything he does, and will show him greater deeds than these, so that you will be amazed. 5:21 For just as the Father raises the dead and gives them life, 154  so also the Son gives life to whomever he wishes. 155  5:22 Furthermore, the Father does not judge 156  anyone, but has assigned 157  all judgment to the Son, 5:23 so that all people 158  will honor the Son just as they honor the Father. The one who does not honor the Son does not honor the Father who sent him.

5:24 “I tell you the solemn truth, 159  the one who hears 160  my message 161  and believes the one who sent me has eternal life and will not be condemned, 162  but has crossed over from death to life. 5:25 I tell you the solemn truth, 163  a time 164  is coming – and is now here – when the dead will hear the voice of the Son of God, and those who hear will live. 5:26 For just as the Father has life in himself, thus he has granted the Son to have life in himself, 5:27 and he has granted the Son 165  authority to execute judgment, 166  because he is the Son of Man.

5:28 “Do not be amazed at this, because a time 167  is coming when all who are in the tombs will hear his voice 5:29 and will come out – the ones who have done what is good to the resurrection resulting in life, and the ones who have done what is evil to the resurrection resulting in condemnation. 168  5:30 I can do nothing on my own initiative. 169  Just as I hear, I judge, and my judgment is just, 170  because I do not seek my own will, but the will of the one who sent me. 171 

More Testimony About Jesus

5:31 “If I testify about myself, my testimony is not true. 5:32 There is another 172  who testifies about me, and I know the testimony he testifies about me is true. 5:33 You have sent to John, 173  and he has testified to the truth. 5:34 (I do not accept 174  human testimony, but I say this so that you may be saved.) 5:35 He was a lamp that was burning and shining, 175  and you wanted to rejoice greatly for a short time 176  in his light.

5:36 “But I have a testimony greater than that from John. For the deeds 177  that the Father has assigned me to complete – the deeds 178  I am now doing – testify about me that the Father has sent me. 5:37 And the Father who sent me has himself testified about me. You people 179  have never heard his voice nor seen his form at any time, 180  5:38 nor do you have his word residing in you, because you do not believe the one whom he sent. 5:39 You study the scriptures thoroughly 181  because you think in them you possess eternal life, 182  and it is these same scriptures 183  that testify about me, 5:40 but you are not willing to come to me so that you may have life.

5:41 “I do not accept 184  praise 185  from people, 186  5:42 but I know you, that you do not have the love of God 187  within you. 5:43 I have come in my Father’s name, and you do not accept 188  me. If someone else comes in his own name, you will accept 189  him. 5:44 How can you believe, if you accept praise 190  from one another and don’t seek the praise 191  that comes from the only God? 192 

5:45 “Do not suppose that I will accuse you before the Father. The one who accuses you is Moses, in whom you have placed your hope. 193  5:46 If 194  you believed Moses, you would believe me, because he wrote about me. 5:47 But if you do not believe what Moses 195  wrote, how will you believe my words?”

The Feeding of the Five Thousand

6:1 After this 196  Jesus went away to the other side of the Sea of Galilee (also called the Sea of Tiberias). 197  6:2 A large crowd was following him because they were observing the miraculous signs he was performing on the sick. 6:3 So Jesus went on up the mountainside 198  and sat down there with his disciples. 6:4 (Now the Jewish feast of the Passover 199  was near.) 200  6:5 Then Jesus, when he looked up 201  and saw that a large crowd was coming to him, said to Philip, “Where can we buy bread so that these people may eat?” 6:6 (Now Jesus 202  said this to test him, for he knew what he was going to do.) 203  6:7 Philip replied, 204  “Two hundred silver coins worth 205  of bread would not be enough for them, for each one to get a little.” 6:8 One of Jesus’ disciples, 206  Andrew, Simon Peter’s brother, said to him, 6:9 “Here is a boy who has five barley loaves and two fish, but what good 207  are these for so many people?”

6:10 Jesus said, “Have 208  the people sit down.” (Now there was a lot of grass in that place.) 209  So the men 210  sat down, about five thousand in number. 6:11 Then Jesus took the loaves, and when he had given thanks, he distributed the bread to those who were seated. He then did the same with the fish, 211  as much as they wanted. 6:12 When they were all satisfied, Jesus 212  said to his disciples, “Gather up the broken pieces that are left over, so that nothing is wasted.” 6:13 So they gathered them up and filled twelve baskets with broken pieces from the five barley loaves 213  left over by the people who had eaten.

6:14 Now when the people saw the miraculous sign that Jesus 214  performed, they began to say to one another, “This is certainly the Prophet 215  who is to come into the world.” 216  6:15 Then Jesus, because he knew they were going to come and seize him by force to make him king, withdrew again up the mountainside alone. 217 

Walking on Water

6:16 Now when evening came, his disciples went down to the lake, 218  6:17 got into a boat, and started to cross the lake 219  to Capernaum. 220  (It had already become dark, and Jesus had not yet come to them.) 221  6:18 By now a strong wind was blowing and the sea was getting rough. 6:19 Then, when they had rowed about three or four miles, 222  they caught sight of Jesus walking on the lake, 223  approaching the boat, and they were frightened. 6:20 But he said to them, “It is I. Do not be afraid.” 6:21 Then they wanted to take him into the boat, and immediately the boat came to the land where they had been heading.

6:22 The next day the crowd that remained on the other side of the lake 224  realized that only one small boat 225  had been there, and that Jesus had not boarded 226  it with his disciples, but that his disciples had gone away alone. 6:23 But some boats from Tiberias 227  came to shore 228  near the place where they had eaten the bread after the Lord had given thanks. 229  6:24 So when the crowd realized that neither Jesus nor his disciples were there, they got into the boats 230  and came to Capernaum 231  looking for Jesus.

Jesus’ Discourse About the Bread of Life

6:25 When they found him on the other side of the lake, 232  they said to him, “Rabbi, when did you get here?” 233  6:26 Jesus replied, 234  “I tell you the solemn truth, 235  you are looking for me not because you saw miraculous signs, but because you ate all the loaves of bread you wanted. 236  6:27 Do not work for the food that disappears, 237  but for the food that remains to eternal life – the food 238  which the Son of Man will give to you. For God the Father has put his seal of approval on him.” 239 

6:28 So then they said to him, “What must we do to accomplish the deeds 240  God requires?” 241  6:29 Jesus replied, 242  “This is the deed 243  God requires 244  – to believe in the one whom he 245  sent.” 6:30 So they said to him, “Then what miraculous sign will you perform, so that we may see it and believe you? What will you do? 6:31 Our ancestors 246  ate the manna in the wilderness, just as it is written, ‘He gave them bread from heaven to eat.’” 247 

6:32 Then Jesus told them, “I tell you the solemn truth, 248  it is not Moses who has given you the bread from heaven, but my Father is giving you the true bread from heaven. 6:33 For the bread of God is the one who 249  comes down from heaven and gives life to the world.” 6:34 So they said to him, “Sir, 250  give us this bread all the time!”

6:35 Jesus said to them, “I am the bread of life. The one who comes to me will never go hungry, and the one who believes in me will never be thirsty. 251  6:36 But I told you 252  that you have seen me 253  and still do not believe. 6:37 Everyone whom the Father gives me will come to me, and the one who comes to me I will never send away. 254  6:38 For I have come down from heaven not to do my own will but the will of the one who sent me. 6:39 Now this is the will of the one who sent me – that I should not lose one person of every one he has given me, but raise them all up 255  at the last day. 6:40 For this is the will of my Father – for everyone who looks on the Son and believes in him to have eternal life, and I will raise him up 256  at the last day.” 257 

6:41 Then the Jews who were hostile to Jesus 258  began complaining about him because he said, “I am the bread that came down from heaven,” 6:42 and they said, “Isn’t this Jesus the son of Joseph, whose father and mother we know? How can he now say, ‘I have come down from heaven’?” 6:43 Jesus replied, 259  “Do not complain about me to one another. 260  6:44 No one can come to me unless the Father who sent me draws him, 261  and I will raise him up at the last day. 6:45 It is written in the prophets, ‘And they will all be taught by God.’ 262  Everyone who hears and learns from the Father 263  comes to me. 6:46 (Not that anyone has seen the Father except the one who is from God – he 264  has seen the Father.) 265  6:47 I tell you the solemn truth, 266  the one who believes 267  has eternal life. 268  6:48 I am the bread of life. 269  6:49 Your ancestors 270  ate the manna in the wilderness, and they died. 6:50 This 271  is the bread that has come down from heaven, so that a person 272  may eat from it and not die. 6:51 I am the living bread that came down from heaven. If anyone eats from this bread he will live forever. The bread 273  that I will give for the life of the world is my flesh.”

6:52 Then the Jews who were hostile to Jesus 274  began to argue with one another, 275  “How can this man 276  give us his flesh to eat?” 6:53 Jesus said to them, “I tell you the solemn truth, 277  unless you eat the flesh of the Son of Man and drink his blood, 278  you have no life 279  in yourselves. 6:54 The one who eats 280  my flesh and drinks my blood has eternal life, and I will raise him up on the last day. 281  6:55 For my flesh is true 282  food, and my blood is true 283  drink. 6:56 The one who eats 284  my flesh and drinks my blood resides in me, and I in him. 285  6:57 Just as the living Father sent me, and I live because of the Father, so the one who consumes 286  me will live because of me. 6:58 This 287  is the bread that came down from heaven; it is not like the bread your ancestors 288  ate, but then later died. 289  The one who eats 290  this bread will live forever.”

Many Followers Depart

6:59 Jesus 291  said these things while he was teaching in the synagogue 292  in Capernaum. 293  6:60 Then many of his disciples, when they heard these things, 294  said, “This is a difficult 295  saying! 296  Who can understand it?” 297  6:61 When Jesus was aware 298  that his disciples were complaining 299  about this, he said to them, “Does this cause you to be offended? 300  6:62 Then what if you see the Son of Man ascending where he was before? 301  6:63 The Spirit is the one who gives life; human nature is of no help! 302  The words that I have spoken to you are spirit and are life. 303  6:64 But there are some of you who do not believe.” (For Jesus had already known from the beginning who those were who did not believe, and who it was who would betray him.) 304  6:65 So Jesus added, 305  “Because of this I told you that no one can come to me unless the Father has allowed him to come.” 306 

Peter’s Confession

6:66 After this many of his disciples quit following him 307  and did not accompany him 308  any longer. 6:67 So Jesus said to the twelve, “You don’t want to go away too, do you?” 309  6:68 Simon Peter answered him, “Lord, to whom would we go? You have the words of eternal life. 6:69 We 310  have come to believe and to know 311  that you are the Holy One of God!” 312  6:70 Jesus replied, 313  “Didn’t I choose you, the twelve, and yet one of you is the devil?” 314  6:71 (Now he said this about Judas son of Simon Iscariot, 315  for Judas, 316  one of the twelve, was going to betray him.) 317 

Drag to resizeDrag to resize

[4:1]  1 tc Several early and important witnesses, along with the majority of later ones (Ì66c,75 A B C L Ws Ψ 083 Ë13 33 Ï sa), have κύριος (kurio", “Lord”) here instead of ᾿Ιησοῦς (Ihsou", “Jesus”). As significant as this external support is, the internal evidence seems to be on the side of ᾿Ιησοῦς. “Jesus” is mentioned two more times in the first two verses of chapter four in a way that is stylistically awkward (so much so that the translation has substituted the pronoun for the first one; see tn note below). This seems to be sufficient reason to motivate scribes to change the wording to κύριος. Further, the reading ᾿Ιησοῦς is not without decent support, though admittedly not as strong as that for κύριος (Ì66* א D Θ 086 Ë1 565 1241 al lat bo). On the other hand, this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions elsewhere only in 11:2; 20:18, 20; 21:12; and probably 6:23, preferring ᾿Ιησοῦς most of the time. This fact could be used to argue that scribes, acquainted with John’s style, changed κύριος to ᾿Ιησοῦς. But the immediate context generally is weighed more heavily than an author’s style. It is possible that neither word was in the original text and scribes supplied what they thought most appropriate (see TCGNT 176). But without ms evidence to this effect coupled with the harder reading ᾿Ιησοῦς, this conjecture must remain doubtful. All in all, it is best to regard ᾿Ιησοῦς as the original reading here.

[4:1]  2 sn See the note on Pharisees in 1:24.

[4:1]  3 tn Grk “Jesus”; the repetition of the proper name is somewhat redundant in English (see the beginning of the verse) and so the pronoun (“he”) has been substituted here.

[4:1]  4 tn Grk “was making.”

[4:2]  5 sn This is a parenthetical note by the author.

[4:3]  6 sn The author doesn’t tell why Jesus chose to set out once more for Galilee. Some have suggested that the Pharisees turned their attention to Jesus because John the Baptist had now been thrown into prison. But the text gives no hint of this. In any case, perhaps Jesus simply did not want to provoke a confrontation at this time (knowing that his “hour” had not yet come).

[4:4]  7 sn Travel through Samaria was not geographically necessary; the normal route for Jews ran up the east side of the Jordan River (Transjordan). Although some take the impersonal verb had to (δεῖ, dei) here to indicate logical necessity only, normally in John’s Gospel its use involves God’s will or plan (3:7, 3:14, 3:30, 4:4, 4:20, 4:24, 9:4, 10:16, 12:34, 20:9).

[4:4]  8 sn Samaria. The Samaritans were descendants of 2 groups: (1) The remnant of native Israelites who were not deported after the fall of the Northern Kingdom in 722 b.c.; (2) Foreign colonists brought in from Babylonia and Media by the Assyrian conquerors to settle the land with inhabitants who would be loyal to Assyria. There was theological opposition between the Samaritans and the Jews because the former refused to worship in Jerusalem. After the exile the Samaritans put obstacles in the way of the Jewish restoration of Jerusalem, and in the 2nd century b.c. the Samaritans helped the Syrians in their wars against the Jews. In 128 b.c. the Jewish high priest retaliated and burned the Samaritan temple on Mount Gerizim.

[4:5]  9 tn Grk “town of Samaria.” The noun Σαμαρείας (Samareias) has been translated as an attributive genitive.

[4:5]  10 sn Sychar was somewhere in the vicinity of Shechem, possibly the village of Askar, 1.5 km northeast of Jacob’s well.

[4:5]  11 sn Perhaps referred to in Gen 48:22.

[4:6]  12 tn Grk “on (ἐπί, epi) the well.” There may have been a low stone rim encircling the well, or the reading of Ì66 (“on the ground”) may be correct.

[4:6]  13 tn Grk “the sixth hour.”

[4:7]  14 tn Grk “a woman from Samaria.” According to BDAG 912 s.v. Σαμάρεια, the prepositional phrase is to be translated as a simple attributive: “γυνὴ ἐκ τῆς Σαμαρείας a Samaritan woman J 4:7.”

[4:7]  15 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:8]  16 tn Grk “buy food.”

[4:8]  17 sn This is a parenthetical note by the author, indicating why Jesus asked the woman for a drink (for presumably his disciples also took the water bucket with them).

[4:9]  18 tn Or “a Judean.” Here BDAG 478 s.v. ᾿Ιουδαίος 2.a states, “Judean (with respect to birth, nationality, or cult).” The same term occurs in the plural later in this verse. In one sense “Judean” would work very well in the translation here, since the contrast is between residents of the two geographical regions. However, since in the context of this chapter the discussion soon becomes a religious rather than a territorial one (cf. vv. 19-26), the translation “Jew” has been retained here and in v. 22.

[4:9]  19 tn “Water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:9]  20 tn D. Daube (“Jesus and the Samaritan Woman: the Meaning of συγχράομαι [Jn 4:7ff],” JBL 69 [1950]: 137-47) suggests this meaning.

[4:9]  21 sn This is a parenthetical note by the author.

[4:10]  22 tn Grk “answered and said to her.”

[4:10]  23 tn Or “if you knew.”

[4:10]  24 tn The phrase “some water” is supplied as the understood direct object of the infinitive πεῖν (pein).

[4:10]  25 tn This is a second class conditional sentence in Greek.

[4:11]  26 tn Or “Lord.” The Greek term κύριος (kurios) means both “Sir” and “Lord.” In this passage there is probably a gradual transition from one to the other as the woman’s respect for Jesus grows throughout the conversation (4:11, 15, 19).

[4:11]  27 tc ‡ Two early and important Greek mss along with two versional witnesses (Ì75 B sys ac2) lack ἡ γυνή (Jh gunh, “the woman”) here; א* has ἐκείνη (ekeinh, “that one” or possibly “she”) instead of ἡ γυνή. It is possible that no explicit subject was in the original text and scribes added either ἡ γυνή or ἐκείνη to make the meaning clear. It is also possible that the archetype of Ì75 א B expunged the subject because it was not altogether necessary, with the scribe of א later adding the pronoun. However, ἡ γυνή is not in doubt in any other introduction to the woman’s words in this chapter (cf. vv. 9, 15, 17, 19, 25), suggesting that intentional deletion was not the motive for the shorter reading in v. 11 (or else why would they delete the words only here?). Thus, the fact that virtually all witnesses (Ì66 א2 A C D L Ws Θ Ψ 050 083 086 Ë1,13 Ï latt syc,p,h sa bo) have ἡ γυνή here may suggest that it is a motivated reading, conforming this verse to the rest of the pericope. Although a decision is difficult, it is probably best to regard the shorter reading as authentic. NA27 has ἡ γυνή in brackets, indicating doubts as to their authenticity. For English stylistic reasons, the translation also includes “the woman” here.

[4:11]  28 tn The word for “well” has now shifted to φρέαρ (frear, “cistern”); earlier in the passage it was πηγή (phgh).

[4:11]  29 tn The anaphoric article has been translated “this.”

[4:11]  30 sn Where then do you get this living water? The woman’s reply is an example of the “misunderstood statement,” a technique appearing frequently in John’s Gospel. Jesus was speaking of living water which was spiritual (ultimately a Johannine figure for the Holy Spirit, see John 7:38-39), but the woman thought he was speaking of flowing (fresh drinkable) water. Her misunderstanding gave Jesus the opportunity to explain what he really meant.

[4:12]  31 tn Or “our forefather”; Grk “our father.”

[4:12]  32 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end. In this instance all of v. 12 is one question. It has been broken into two sentences for the sake of English style (instead of “for he” the Greek reads “who”).

[4:13]  33 tn Grk “answered and said to her.”

[4:13]  34 tn Grk “will thirst.”

[4:14]  35 tn Grk “will never be thirsty forever.” The possibility of a later thirst is emphatically denied.

[4:14]  36 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]  37 tn The verb ἁλλομένου (Jallomenou) is used of quick movement (like jumping) on the part of living beings. This is the only instance of its being applied to the action of water. However, in the LXX it is used to describe the “Spirit of God” as it falls on Samson and Saul. See Judg 14:6, 19; 15:14; 1 Kgdms 10:2, 10 LXX (= 1 Sam 10:6, 10 ET); and Isa 35:6 (note context).

[4:15]  38 tn Grk “or come here to draw.”

[4:15]  39 tn The direct object of the infinitive ἀντλεῖν (antlein) is understood in Greek but supplied for clarity in the English translation.

[4:16]  40 tc Most witnesses have “Jesus” here, either with the article (אc C2 D L Ws Ψ 086 Ï lat) or without (א* A Θ Ë1,13 al), while several important and early witnesses lack the name (Ì66,75 B C* 33vid pc). It is unlikely that scribes would have deliberately expunged the name of Jesus from the text here, especially since it aids the reader with the flow of the dialogue. Further, that the name occurs both anarthrously and with the article suggests that it was a later addition. (For similar arguments, see the tc note on “woman” in 4:11).

[4:16]  41 tn Grk “come here” (“back” is implied).

[4:17]  42 tn Grk “answered and said to him.”

[4:17]  43 tn Grk “Well have you said.”

[4:17]  44 tn The word order in Jesus’ reply is reversed from the woman’s original statement. The word “husband” in Jesus’ reply is placed in an emphatic position.

[4:18]  45 tn Grk “the one you have.”

[4:19]  46 tn Grk “behold” or “perceive,” but these are not as common in contemporary English usage.

[4:20]  47 sn This mountain refers to Mount Gerizim, where the Samaritan shrine was located.

[4:20]  48 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “say” is second person plural and thus refers to more than Jesus alone.

[4:20]  49 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[4:21]  50 sn Woman was a polite form of address (see BDAG 208-9 s.v. γυνή 1), similar to “Madam” or “Ma’am” used in English in different regions.

[4:21]  51 tn Grk “an hour.”

[4:21]  52 tn The verb is plural.

[4:22]  53 tn The word “people” is not in the Greek text, but is supplied to indicate that the Greek verb translated “worship” is second person plural and thus refers to more than the woman alone.

[4:22]  54 tn Or “from the Judeans.” See the note on “Jew” in v. 9.

[4:23]  55 tn Grk “an hour.”

[4:23]  56 tn “Here” is not in the Greek text but is supplied to conform to contemporary English idiom.

[4:23]  57 sn See also John 4:27.

[4:23]  58 tn Or “as.” The object-complement construction implies either “as” or “to be.”

[4:23]  59 tn This is a double accusative construction of object and complement with τοιούτους (toioutous) as the object and the participle προσκυνοῦντας (proskunounta") as the complement.

[4:24]  60 tn Here πνεῦμα (pneuma) is understood as a qualitative predicate nominative while the articular θεός (qeos) is the subject.

[4:25]  61 tn Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “the one who has been anointed.”

[4:25]  62 tn Grk “that one.”

[4:25]  63 tn Or “he will announce to us.”

[4:25]  64 tn Grk “all things.”

[4:27]  65 tn Or “his disciples returned”; Grk “came” (“back” is supplied in keeping with English usage). Because of the length of the Greek sentence it is better to divide here and begin a new English sentence, leaving the καί (kai) before ἐθαύμαζον (eqaumazon) untranslated.

[4:27]  66 tn BDAG 444 s.v. θαυμάζω 1.a.γ has “be surprised that” followed by indirect discourse. The context calls for a slightly stronger wording.

[4:27]  67 tn The ὅτι (Joti) could also be translated as declarative (“that he had been speaking with a woman”) but since this would probably require translating the imperfect verb as a past perfect (which is normal after a declarative ὅτι), it is preferable to take this ὅτι as causal.

[4:27]  68 tn Grk “seek.” See John 4:23.

[4:28]  69 tn The term ἄνθρωποι (anqrwpoi) used here can mean either “people” (when used generically) or “men” (though there is a more specific term in Greek for adult males, ανήρ [anhr]). Thus the woman could have been speaking either (1) to all the people or (2) to the male leaders of the city as their representatives. However, most recent English translations regard the former as more likely and render the word “people” here.

[4:29]  70 tn Grk “the Christ” (both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”). Although the Greek text reads χριστός (cristos) here, it is more consistent based on 4:25 (where Μεσσίας [Messias] is the lead term and is qualified by χριστός) to translate χριστός as “Messiah” here.

[4:29]  71 tn The use of μήτι (mhti) normally presupposes a negative answer. This should not be taken as an indication that the woman did not believe, however. It may well be an example of “reverse psychology,” designed to gain a hearing for her testimony among those whose doubts about her background would obviate her claims.

[4:30]  72 tn “So” is supplied for transitional smoothness in English.

[4:30]  73 sn The imperfect tense is here rendered began coming for the author is not finished with this part of the story yet; these same Samaritans will appear again in v. 35.

[4:31]  74 tn Grk “were asking him, saying.”

[4:31]  75 tn The direct object of φάγε (fage) in Greek is understood; “something” is supplied in English.

[4:33]  76 tn An ingressive imperfect conveys the idea that Jesus’ reply provoked the disciples’ response.

[4:33]  77 tn The direct object of ἤνεγκεν (hnenken) in Greek is understood; “anything” is supplied in English.

[4:33]  78 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “did they?”).

[4:34]  79 sn The one who sent me refers to the Father.

[4:34]  80 tn Or “to accomplish.”

[4:34]  81 tn The substantival ἵνα (Jina) clause has been translated as an English infinitive clause.

[4:35]  82 tn The recitative ὅτι (Joti) after λέγετε (legete) has not been translated.

[4:35]  83 tn Grk “lift up your eyes” (an idiom). BDAG 357 s.v. ἐπαίρω 1 has “look up” here.

[4:35]  84 tn That is, “ripe.”

[4:36]  85 tn Or “a reward”; see L&N 38.14 and 57.173. This is something of a wordplay.

[4:37]  86 tn The recitative ὅτι (Joti) after ἀληθινός (alhqino") has not been translated.

[4:39]  87 tn Grk “when she testified.”

[4:40]  88 tn Following the arrival of the Samaritans, the imperfect verb has been translated as ingressive.

[4:40]  89 tn Because of the length of the Greek sentence and the sequencing with the following verse, the conjunction καί (kai) has not been translated here. Instead a new English sentence is begun.

[4:41]  90 tn Or “and they believed much more.”

[4:42]  91 tn Or “this.” The Greek pronoun can mean either “this one” or “this” (BDAG 740 s.v. οὗτος 1).

[4:42]  92 sn There is irony in the Samaritans’ declaration that Jesus was really the Savior of the world, an irony foreshadowed in the prologue to the Fourth Gospel (1:11): “He came to his own, and his own did not receive him.” Yet the Samaritans welcomed Jesus and proclaimed him to be not the Jewish Messiah only, but the Savior of the world.

[4:44]  93 sn This is a parenthetical note by the author.

[4:45]  94 sn All the things he had done in Jerusalem probably refers to the signs mentioned in John 2:23.

[4:45]  95 sn See John 2:23-25.

[4:45]  96 sn John 4:44-45. The last part of v. 45 is a parenthetical note by the author. The major problem in these verses concerns the contradiction between the proverb stated by Jesus in v. 44 and the reception of the Galileans in v. 45. Origen solved the problem by referring his own country to Judea (which Jesus had just left) and not Galilee. But this runs counter to the thrust of John’s Gospel, which takes pains to identify Jesus with Galilee (cf. 1:46) and does not even mention his Judean birth. R. E. Brown typifies the contemporary approach: He regards v. 44 as an addition by a later redactor who wanted to emphasize Jesus’ unsatisfactory reception in Galilee. Neither expedient is necessary, though, if honor is understood in its sense of attributing true worth to someone. The Galileans did welcome him, but their welcome was to prove a superficial response based on what they had seen him do at the feast. There is no indication that the signs they saw brought them to place their faith in Jesus any more than Nicodemus did on the basis of the signs. But a superficial welcome based on enthusiasm for miracles is no real honor at all.

[4:46]  97 map For location see Map1 C3; Map2 D2; Map3 C5.

[4:46]  98 sn See John 2:1-11.

[4:46]  99 tn Grk “And in.”

[4:46]  100 sn Capernaum was a town on the northwest shore of the Sea of Galilee, 680 ft (204 m) below sea level. It was a major trade and economic center in the North Galilean region.

[4:46]  101 tn Although βασιλικός (basiliko") has often been translated “nobleman” it is almost certainly refers here to a servant of Herod, tetrarch of Galilee (who in the NT is called a king, Matt 14:9, Mark 6:14-29). Capernaum was a border town, so doubtless there were many administrative officials in residence there.

[4:47]  102 tn The direct object of ἠρώτα (hrwta) is supplied from context. Direct objects were frequently omitted in Greek when clear from the context.

[4:48]  103 tn The word “people” is not in the Greek text, but is supplied to indicate that the verb is second person plural (referring to more than the royal official alone).

[4:48]  104 tn Or “you never believe.” The verb πιστεύσητε (pisteushte) is aorist subjunctive and may have either nuance.

[4:50]  105 tn Grk “Go”; the word “home” is not in the Greek text, but is implied.

[4:50]  106 tn Grk “and left.” The words “for home” are implied by the following verse.

[4:51]  107 sn While he was on his way down. Going to Capernaum from Cana, one must go east across the Galilean hills and then descend to the Sea of Galilee. The 20 mi (33 km) journey could not be made in a single day. The use of the description on his way down shows the author was familiar with Palestinian geography.

[4:51]  108 tn Traditionally, “servants.” Though δοῦλος (doulos) is normally translated “servant,” the word does not bear the connotation of a free individual serving another. BDAG notes that “‘servant’ for ‘slave’ is largely confined to Biblical transl. and early American times…in normal usage at the present time the two words are carefully distinguished” (BDAG 260 s.v.). The most accurate translation is “bondservant” (sometimes found in the ASV for δοῦλος), in that it often indicates one who sells himself into slavery to another. But as this is archaic, few today understand its force.

[4:52]  109 tn Grk “the hour.”

[4:52]  110 tn BDAG 558 s.v. κομψότερον translates the idiom κομψότερον ἔχειν (komyoteron ecein) as “begin to improve.”

[4:52]  111 tn The second οὖν (oun) in 4:52 has been translated as “and” to improve English style by avoiding redundancy.

[4:52]  112 tn Grk “at the seventh hour.”

[4:53]  113 tn Grk “at that hour.”

[4:54]  114 tn This sentence in Greek involves an object-complement construction. The force can be either “Jesus did this as,” or possibly “Jesus made this to be.” The latter translation accents not only Jesus’ power but his sovereignty too. Cf. 2:11 where the same construction occurs.

[5:1]  115 sn The temporal indicator After this is not specific, so it is uncertain how long after the incidents at Cana this occurred.

[5:1]  116 tc The textual variants ἑορτή or ἡ ἑορτή (Jeorth or Jh Jeorth, “a feast” or “the feast”) may not appear significant at first, but to read ἑορτή with the article would almost certainly demand a reference to the Jewish Passover. The article is found in א C L Δ Ψ Ë1 33 892 1424 pm, but is lacking in {Ì66,75 A B D T Ws Θ Ë13 565 579 700 1241 pm}. Overall, the shorter reading has somewhat better support. Internally, the known proclivity of scribes to make the text more explicit argues compellingly for the shorter reading. Thus, the verse refers to a feast other than the Passover. The incidental note in 5:3, that the sick were lying outside in the porticoes of the pool, makes Passover an unlikely time because it fell toward the end of winter and the weather would not have been warm. L. Morris (John [NICNT], 299, n. 6) thinks it impossible to identify the feast with certainty.

[5:1]  117 map For location see Map5 B1; Map6 F3; Map7 E2; Map8 F2; Map10 B3; JP1 F4; JP2 F4; JP3 F4; JP4 F4.

[5:2]  118 tn Regarding the use of the present tense ἐστιν (estin) and its implications for the dating of the Gospel of John, see the article by D. B. Wallace, “John 5,2 and the Date of the Fourth Gospel,” Bib 71 (1990): 177-205.

[5:2]  119 tn The site of the miracle is also something of a problem: προβατικῇ (probatikh) is usually taken as a reference to the Sheep Gate near the temple. Some (R. E. Brown and others) would place the word κολυμβήθρα (kolumbhqra) with προβατικῇ to read “in Jerusalem, by the Sheep Pool, there is (another pool) with the Hebrew name.” This would imply that there is reference to two pools in the context rather than only one. This does not seem necessary (although it is a grammatical possibility). The gender of the words does not help since both are feminine (as is the participle ἐπιλεγομένη [epilegomenh]). Note however that Brown’s suggestion would require a feminine word to be supplied (for the participle ἐπιλεγομένη to modify). The traditional understanding of the phrase as a reference to the Sheep Gate near the temple appears more probably correct.

[5:2]  120 tc Some mss (א [L] 33 it) read Bethzatha, while others read Bethsaida (Ì[66],75 B T Ws [Ψ] pc vg); codex D has Belzetha. A lot of controversy has surrounded the name of the pool itself: The reading of the Byzantine (or majority) text (A C Θ 078 Ë1,13 Ï), Bethesda, has been virtually discarded by scholars in favor of what is thought to be the more primitive Bethzatha, even though many recent translations continue to employ Bethesda, the traditional reading. The latter is attested by Josephus as the name of a quarter of the city near the northeast corner of the temple area. He reports that the Syrian Legate Cestius burned this suburb in his attack on Jerusalem in October a.d. 68 (J. W. 2.19.4 [2.530]). However, there is some new archaeological evidence for this problem. 3Q15 (Copper Scroll) from Qumran seems to indicate that in the general area of the temple, on the eastern hill of Jerusalem, a treasure was buried in Bet áEsdatayin, in the pool at the entrance to the smaller basin. The name of the region or pool itself seems then to have been Bet ᾿Esda, “house of the flowing.” It appears with the dual ending in the scroll because there were two basins. Bethesda seems to be an accurate Greek rendition of the name, while J. T. Milik suggests Bethzatha is a rendition of the Aramaic intensive plural Bet áEsdata (DJDJ 3, 271). As for the text of John 5:2, the fundamental problems with the Bethesda reading are that it looks motivated (with an edifying Semitic etymology, meaning “House of Mercy” [TCGNT 178]), and is minimally attested. Apart from the Copper Scroll, the evidence for Bethesda is almost entirely shut up to the Byzantine text (C being the most notable exception, but it often has Byzantine encroachments). On the one hand, this argues the Byzantine reading here had ancient, semitic roots; on the other hand, since both readings are attested as historically accurate, a decision has to be based on the better witnesses. The fact that there are multiple readings here suggests that the original was not well understood. Which reading best explains the rise of the others? It seems that Bethzatha is the best choice.

[5:2]  121 tn Grk “in Hebrew.”

[5:2]  122 tn Or “porticoes,” or “colonnades”; Grk “stoas.”

[5:4]  123 tc The majority of later mss (C3 Θ Ψ 078 Ë1,13 Ï) add the following to 5:3: “waiting for the moving of the water. 5:4 For an angel of the Lord went down and stirred up the water at certain times. Whoever first stepped in after the stirring of the water was healed from whatever disease which he suffered.” Other mss include only v. 3b (Ac D 33 lat) or v. 4 (A L it). Few textual scholars today would accept the authenticity of any portion of vv. 3b-4, for they are not found in the earliest and best witnesses (Ì66,75 א B C* T pc co), they include un-Johannine vocabulary and syntax, several of the mss that include the verses mark them as spurious (with an asterisk or obelisk), and because there is a great amount of textual diversity among the witnesses that do include the verses. The present translation follows NA27 in omitting the verse number, a procedure also followed by a number of other modern translations.

[5:5]  124 tn Grk “who had had thirty-eight years in his disability.”

[5:6]  125 tn Or “knew.”

[5:6]  126 tn Grk “he.” The referent (the man) has been specified in the translation for clarity.

[5:7]  127 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage the paralytic who was healed by Jesus never acknowledges Jesus as Lord – he rather reports Jesus to the authorities.

[5:7]  128 tn Grk “while I am going.”

[5:7]  129 tn Grk “another.”

[5:7]  130 tn The word “there” is not in the Greek text but is implied.

[5:8]  131 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” Some of these items, however, are rather substantial (e.g., “mattress”) and would probably give the modern English reader a false impression.

[5:9]  132 tn Grk “became well.”

[5:9]  133 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in the previous verse.

[5:9]  134 tn Grk “Now it was Sabbath on that day.”

[5:10]  135 tn Or “the Jewish authorities”; Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. Here the author refers to the Jewish authorities or leaders in Jerusalem. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9).

[5:10]  136 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:11]  137 tn Or “pallet,” “mattress,” “cot,” or “stretcher.” See the note on “mat” in v. 8.

[5:12]  138 tc While a number of mss, especially the later ones (Ac C3 D Θ Ψ Ë1,13 33 Ï latt sy), include the words τον κραβ(β)ατ(τ)ον σου (ton krab(b)at(t)on sou, “your mat”) here, the earliest and best (Ì66,75 א B C* L) do not. Nevertheless, in the translation, it is necessary to supply the words due to the demands of English style, which does not typically allow for understood or implied direct objects as Greek does.

[5:12]  139 tn Grk “Pick up and walk”; the object (the mat) is implied but not repeated.

[5:14]  140 tn Since this is a prohibition with a present imperative, the translation “stop sinning” is sometimes suggested. This is not likely, however, since the present tense is normally used in prohibitions involving a general condition (as here) while the aorist tense is normally used in specific instances. Only when used opposite the normal usage (the present tense in a specific instance, for example) would the meaning “stop doing what you are doing” be appropriate.

[5:15]  141 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  142 sn Note the plural phrase these things which seems to indicate that Jesus healed on the Sabbath more than once (cf. John 20:30). The synoptic gospels show this to be true; the incident in 5:1-15 has thus been chosen by the author as representative.

[5:16]  143 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:16]  144 tn Or “harassing.”

[5:17]  145 tc ‡ Most witnesses (Ì66 A D L Θ Ψ Ë1,13 33 Ï latt co) have ᾿Ιησοῦς (Ihsou", “Jesus”) here, while generally better witnesses (Ì75 א B W {0141} 892 1241 pbo) lack the name. Although it is possible that Alexandrian scribes deleted the name due to proclivities to prune, this is not as likely as other witnesses adding it for clarification, especially since multiple strands of the Alexandrian text are represented in the shorter reading. NA27 places the word in brackets, indicating some doubts as to authenticity.

[5:17]  146 tn Grk “answered.”

[5:17]  147 snMy Father is working until now, and I too am working.” What is the significance of Jesus’ claim? A preliminary understanding can be obtained from John 5:18, noting the Jewish authorities’ response and the author’s comment. They sought to kill Jesus, because not only was he breaking the Sabbath, but he was also calling God his own Father, thus making himself equal with God. This must be seen in the context of the relation of God to the Sabbath rest. In the commandment (Exod 20:11) it is explained that “In six days the Lord made the heavens and the earth…and rested on the seventh day; therefore the Lord blessed the Sabbath day and made it holy.” Philo, based on the LXX translation of Exod 20:11, denied outright that God had ever ceased his creative activity. And when Rabban Gamaliel II, R. Joshua, R. Eleazar ben Azariah, and R. Akiba were in Rome, ca. a.d. 95, they gave as a rebuttal to sectarian arguments evidence that God might do as he willed in the world without breaking the Sabbath because the entire world was his private residence. So even the rabbis realized that God did not really cease to work on the Sabbath: Divine providence remained active on the Sabbath, otherwise, all nature and life would cease to exist. As regards men, divine activity was visible in two ways: Men were born and men died on the Sabbath. Since only God could give life and only God could deal with the fate of the dead in judgment, this meant God was active on the Sabbath. This seems to be the background for Jesus’ words in 5:17. He justified his work of healing on the Sabbath by reminding the Jewish authorities that they admitted God worked on the Sabbath. This explains the violence of the reaction. The Sabbath privilege was peculiar to God, and no one was equal to God. In claiming the right to work even as his Father worked, Jesus was claiming a divine prerogative. He was literally making himself equal to God, as 5:18 goes on to state explicitly for the benefit of the reader who might not have made the connection.

[5:18]  148 tn Or “the Jewish authorities”; Grk “the Jews.” See the note on the phrase “Jewish leaders” in v. 10.

[5:19]  149 tn Grk “answered and said to them.”

[5:19]  150 tn Grk “Truly, truly, I say to you.”

[5:19]  151 tn Grk “nothing from himself.”

[5:19]  152 tn Grk “that one”; the referent (the Father) has been specified in the translation for clarity.

[5:19]  153 sn What works does the Son do likewise? The same that the Father does – and the same that the rabbis recognized as legitimate works of God on the Sabbath (see note on working in v. 17). (1) Jesus grants life (just as the Father grants life) on the Sabbath. But as the Father gives physical life on the Sabbath, so the Son grants spiritual life (John 5:21; note the “greater things” mentioned in v. 20). (2) Jesus judges (determines the destiny of people) on the Sabbath, just as the Father judges those who die on the Sabbath, because the Father has granted authority to the Son to judge (John 5:22-23). But this is not all. Not only has this power been granted to Jesus in the present; it will be his in the future as well. In v. 28 there is a reference not to spiritually dead (only) but also physically dead. At their resurrection they respond to the Son as well.

[5:21]  154 tn Grk “and makes them live.”

[5:21]  155 tn Grk “the Son makes whomever he wants to live.”

[5:22]  156 tn Or “condemn.”

[5:22]  157 tn Or “given,” or “handed over.”

[5:23]  158 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).

[5:24]  159 tn Grk “Truly, truly, I say to you.”

[5:24]  160 tn Or “obeys.”

[5:24]  161 tn Or “word.”

[5:24]  162 tn Grk “and does not come into judgment.”

[5:25]  163 tn Grk “Truly, truly, I say to you.”

[5:25]  164 tn Grk “an hour.”

[5:27]  165 tn Grk “him.”

[5:27]  166 tn Grk “authority to judge.”

[5:28]  167 tn Grk “an hour.”

[5:29]  168 tn Or “a resurrection resulting in judgment.”

[5:30]  169 tn Grk “nothing from myself.”

[5:30]  170 tn Or “righteous,” or “proper.”

[5:30]  171 tn That is, “the will of the Father who sent me.”

[5:32]  172 sn To whom does another refer? To John the Baptist or to the Father? In the nearer context, v. 33, it would seem to be John the Baptist. But v. 34 seems to indicate that Jesus does not receive testimony from men. Probably it is better to view v. 32 as identical to v. 37, with the comments about the Baptist as a parenthetical digression.

[5:33]  173 sn John refers to John the Baptist.

[5:34]  174 tn Or “I do not receive.”

[5:35]  175 sn He was a lamp that was burning and shining. Sir 48:1 states that the word of Elijah was “a flame like a torch.” Because of the connection of John the Baptist with Elijah (see John 1:21 and the note on John’s reply, “I am not”), it was natural for Jesus to apply this description to John.

[5:35]  176 tn Grk “for an hour.”

[5:36]  177 tn Or “works.”

[5:36]  178 tn Grk “complete, which I am now doing”; the referent of the relative pronoun has been specified by repeating “deeds” from the previous clause.

[5:37]  179 tn The word “people” is not in the Greek text, but is supplied to clarify that the following verbs (“heard,” “seen,” “have residing,” “do not believe”) are second person plural.

[5:37]  180 sn You people have never heard his voice nor seen his form at any time. Compare Deut 4:12. Also see Deut 5:24 ff., where the Israelites begged to hear the voice no longer – their request (ironically) has by this time been granted. How ironic this would be if the feast is Pentecost, where by the 1st century a.d. the giving of the law at Sinai was being celebrated.

[5:39]  181 tn Or “Study the scriptures thoroughly” (an imperative). For the meaning of the verb see G. Delling, TDNT 2:655-57.

[5:39]  182 sn In them you possess eternal life. Note the following examples from the rabbinic tractate Pirqe Avot (“The Sayings of the Fathers”): Pirqe Avot 2:8, “He who has acquired the words of the law has acquired for himself the life of the world to come”; Pirqe Avot 6:7, “Great is the law for it gives to those who practice it life in this world and in the world to come.”

[5:39]  183 tn The words “same scriptures” are not in the Greek text, but are supplied to clarify the referent (“these”).

[5:41]  184 tn Or “I do not receive.”

[5:41]  185 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:41]  186 tn Grk “from men,” but in a generic sense; both men and women are implied here.

[5:42]  187 tn The genitive in the phrase τὴν ἀγάπην τοῦ θεοῦ (thn agaphn tou qeou, “the love of God”) could be translated as either a subjective genitive (“God’s love”) or an objective genitive (“love for God”). Either is grammatically possible. This is possibly an instance of a plenary genitive (see ExSyn 119-21; M. Zerwick, Biblical Greek, §§36-39). If so, the emphasis would be on the love God gives which in turn produces love for him, but Jesus’ opponents are lacking any such love inside them.

[5:43]  188 tn Or “you do not receive.”

[5:43]  189 tn Or “you will receive.”

[5:44]  190 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  191 tn Or “honor” (Grk “glory,” in the sense of respect or honor accorded to a person because of their status).

[5:44]  192 tc Several early and important witnesses (Ì66,75 B W a b sa) lack θεοῦ (qeou, “God”) here, thus reading “the only one,” while most of the rest of the tradition, including some important mss, has the name ({א A D L Θ Ψ 33 Ï}). Internally, it could be argued that the name of God was not used here, in keeping with the NT practice of suppressing the name of God at times for rhetorical effect, drawing the reader inexorably to the conclusion that the one being spoken of is God himself. On the other hand, never is ὁ μόνος (Jo mono") used absolutely in the NT (i.e., without a noun or substantive with it), and always the subject of the adjunct is God (cf. Matt 24:36; John 17:3; 1 Tim 6:16). What then is to explain the shorter reading? In uncial script, with θεοῦ written as a nomen sacrum, envisioning accidental omission of the name by way of homoioteleuton requires little imagination, largely because of the succession of words ending in -ου: toumonouqMuou. It is thus preferable to retain the word in the text.

[5:45]  193 sn The final condemnation will come from Moses himself – again ironic, since Moses is the very one the Jewish authorities have trusted in (placed your hope). This is again ironic if it is occurring at Pentecost, which at this time was being celebrated as the occasion of the giving of the Torah to Moses on Mt. Sinai. There is evidence that some Jews of the 1st century looked on Moses as their intercessor at the final judgment (see W. A. Meeks, The Prophet King [NovTSup], 161). This would mean the statement Moses, in whom you have placed your hope should be taken literally and relates directly to Jesus’ statements about the final judgment in John 5:28-29.

[5:46]  194 tn Grk “For if.”

[5:47]  195 tn Grk “that one” (“he”); the referent (Moses) has been specified in the translation for clarity.

[6:1]  196 tn Again, μετὰ ταῦτα (meta tauta) is a vague temporal reference. How Jesus got from Jerusalem to Galilee is not explained, which has led many scholars (e.g., Bernard, Bultmann, and Schnackenburg) to posit either editorial redaction or some sort of rearrangement or dislocation of material (such as reversing the order of chaps. 5 and 6, for example). Such a rearrangement of the material would give a simple and consistent connection of events, but in the absence of all external evidence it does not seem to be supportable. R. E. Brown (John [AB], 1:236) says that such an arrangement is attractive in some ways but not compelling, and that no rearrangement can solve all the geographical and chronological problems in John.

[6:1]  197 sn This is a parenthetical note by the author. Only John in the New Testament refers to the Sea of Galilee by the name Sea of Tiberias (see also John 21:1), but this is correct local usage. In the mid-20’s Herod completed the building of the town of Tiberias on the southwestern shore of the lake; after this time the name came into use for the lake itself.

[6:3]  198 sn Up on the mountainside does not necessarily refer to a particular mountain or hillside, but may simply mean “the hill country” or “the high ground,” referring to the high country east of the Sea of Galilee (known today as the Golan Heights).

[6:4]  199 sn Passover. According to John’s sequence of material, considerable time has elapsed since the feast of 5:1. If the feast in 5:1 was Pentecost of a.d. 31, then this feast would be the Passover of a.d. 32, just one year before Jesus’ crucifixion.

[6:4]  200 sn This is a parenthetical note by the author.

[6:5]  201 tn Grk “when he lifted up his eyes” (an idiom).

[6:6]  202 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:6]  203 sn This is a parenthetical note by the author.

[6:7]  204 tn Grk “Philip answered him.”

[6:7]  205 tn Grk “two hundred denarii.” The denarius was a silver coin worth about a day’s wage for a laborer; this would be an amount worth about eight months’ pay.

[6:8]  206 tn Grk “one of his disciples.”

[6:9]  207 tn Grk “but what are these”; the word “good” is not in the Greek text, but is implied.

[6:10]  208 tn Grk “Make.”

[6:10]  209 sn This is a parenthetical note by the author (suggesting an eyewitness recollection).

[6:10]  210 tn Here “men” has been used in the translation because the following number, 5,000, probably included only adult males (see the parallel in Matt 14:21).

[6:11]  211 tn Grk “likewise also (he distributed) from the fish.”

[6:12]  212 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:13]  213 sn Note that the fish mentioned previously (in John 6:9) are not emphasized here, only the five barley loaves. This is easy to understand, however, because the bread is of primary importance for the author in view of Jesus’ upcoming discourse on the Bread of Life.

[6:14]  214 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.

[6:14]  215 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.

[6:14]  216 sn An allusion to Deut 18:15.

[6:15]  217 sn Jesus, knowing that his “hour” had not yet come (and would not, in this fashion) withdrew again up the mountainside alone. The ministry of miracles in Galilee, ending with this, the multiplication of the bread (the last public miracle in Galilee recorded by John) aroused such a popular response that there was danger of an uprising. This would have given the authorities a legal excuse to arrest Jesus. The nature of Jesus’ kingship will become an issue again in the passion narrative of the Fourth Gospel (John 18:33ff.). Furthermore, the volatile reaction of the Galileans to the signs prepares for and foreshadows the misunderstanding of the miracle itself, and even the misunderstanding of Jesus’ explanation of it (John 6:22-71).

[6:16]  218 tn Or “sea.” The Greek word indicates a rather large body of water, but the English word “sea” normally indicates very large bodies of water, so the word “lake” in English is a closer approximation.

[6:17]  219 tn Or “sea.” See the note on “lake” in the previous verse.

[6:17]  220 map For location see Map1 D2; Map2 C3; Map3 B2.

[6:17]  221 sn This is a parenthetical note by the author.

[6:19]  222 tn Grk “about twenty-five or thirty stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).

[6:19]  223 tn Or “sea.” See the note on “lake” in v. 16. John uses the phrase ἐπί (epi, “on”) followed by the genitive (as in Mark, instead of Matthew’s ἐπί followed by the accusative) to describe Jesus walking “on the lake.”

[6:22]  224 tn Or “sea.” See the note on “lake” in v. 16.

[6:22]  225 tc Most witnesses have after “one” the phrase “which his disciples had entered” (ἐκεῖνο εἰς ὃ ἐνέβησαν οἱ μαθηταὶ αὐτοῦ, ekeino ei" }o enebhsan Joi maqhtai autou) although there are several permutations of this clause ([א* D] Θ [Ë13 33] Ï [sa]). The witnesses that lack this expression are, however, significant and diffused (Ì75 א2 A B L N W Ψ 1 565 579 1241 al lat). The clarifying nature of the longer reading, the multiple variants from it, and the weighty testimony for the shorter reading all argue against the authenticity of the longer text in any of its variations.

[6:22]  226 tn Grk “entered.”

[6:23]  227 map For location see Map1 E2; Map2 C2; Map3 C3; Map4 D1; Map5 G4.

[6:23]  228 tn Or “boats from Tiberias landed”; Grk “came.”

[6:23]  229 tc D 091 a e sys,c lack the phrase “after the Lord had given thanks” (εὐχαριστήσαντος τοῦ κυρίου, eucaristhsanto" tou kuriou), while almost all the rest of the witnesses ({Ì75 א A B L W Θ Ψ 0141 [Ë1] Ë13 33 Ï as well as several versions and fathers}) have the words (though {l672 l950 syp pbo} read ᾿Ιησοῦ [Ihsou, “Jesus”] instead of κυρίου). Although the shorter reading has minimal support, it is significant that this Gospel speaks of Jesus as Lord in the evangelist’s narrative descriptions only in 11:2; 20:18, 20; 21:12; and possibly 4:1 (but see tc note on “Jesus” there). There is thus but one undisputed preresurrection text in which the narrator calls Jesus “Lord.” This fact can be utilized on behalf of either reading: The participial phrase could be seen as a scribal addition harking back to 6:11 but which does not fit Johannine style, or it could be viewed as truly authentic and in line with what John indisputably does elsewhere even if rarely. On balance, in light of the overwhelming support for these words it is probably best to retain them in the text.

[6:24]  230 tn Or “embarked in the boats.”

[6:24]  231 map For location see Map1 D2; Map2 C3; Map3 B2.

[6:25]  232 tn Or “sea.” See the note on “lake” in v. 16.

[6:25]  233 sn John 6:25-31. The previous miracle of the multiplication of the bread had taken place near the town of Tiberias (cf. John 6:23). Jesus’ disciples set sail for Capernaum (6:17) and were joined by the Lord in the middle of the sea. The next day boats from Tiberias picked up a few of those who had seen the multiplication (certainly not the whole 5,000) and brought them to Capernaum. It was to this group that Jesus spoke in 6:26-27. But there were also people from Capernaum who had gathered to see Jesus, who had not witnessed the multiplication, and it was this group that asked Jesus for a miraculous sign like the manna (6:30-31). This would have seemed superfluous if it were the same crowd that had already seen the multiplication of the bread. But some from Capernaum had heard about it and wanted to see a similar miracle repeated.

[6:26]  234 tn Grk “answered and said to them.”

[6:26]  235 tn Grk “Truly, truly, I say to you.”

[6:26]  236 tn Grk “because you ate of the loaves of bread and were filled.”

[6:27]  237 tn Or “perishes” (this might refer to spoiling, but is more focused on the temporary nature of this kind of food).

[6:27]  238 tn The referent (the food) has been specified for clarity by repeating the word “food” from the previous clause.

[6:27]  239 tn Grk “on this one.”

[6:28]  240 tn Grk “the works.”

[6:28]  241 tn Grk “What must we do to work the works of God?”

[6:29]  242 tn Grk “answered and said to them.”

[6:29]  243 tn Grk “the work.”

[6:29]  244 tn Grk “This is the work of God.”

[6:29]  245 tn Grk “that one” (i.e., God).

[6:31]  246 tn Or “forefathers”; Grk “fathers.”

[6:31]  247 sn A quotation from Ps 78:24 (referring to the events of Exod 16:4-36).

[6:32]  248 tn Grk “Truly, truly, I say to you.”

[6:33]  249 tn Or “he who.”

[6:34]  250 tn Or “Lord.” The Greek κύριος (kurios) means both “Sir” and “Lord.” In this passage it is not at all clear at this point that the crowd is acknowledging Jesus as Lord. More likely this is simply a form of polite address (“sir”).

[6:35]  251 tn Grk “the one who believes in me will not possibly thirst, ever.”

[6:36]  252 tn Grk “But I said to you.”

[6:36]  253 tc A few witnesses lack με (me, “me”; א A a b e q sys,c), while the rest of the tradition has the word (Ì66,75vid rell). It is possible that the mss that lack the pronoun preserve the original wording here, with the rest of the witnesses adding the pronoun for clarity’s sake. This likelihood increases since the object is not required in Greek. Without it, however, ambiguity increases: The referent could be “me” or it could be “signs,” reaching back to vv. 26 and 30. However, the oblique form of ἐγώ (egw, the first person personal pronoun) occurs some two dozen times in this chapter alone, yet it vacillates between the emphatic form and the unemphatic form. Although generally the unemphatic form is used with verbs, there are several exceptions to this in John (cf. 8:12; 12:26, 45, 48; 13:20; 14:9). If the pronoun is a later addition here, one wonders why it is so consistently the unemphatic form in the mss. Further, that two unrelated Greek witnesses lack this small word could easily be due to accidental deletion. Finally, the date and diversity of the witnesses for the pronoun are so weighty that it is likely to be authentic and should thus be retained in the text.

[6:37]  254 tn Or “drive away”; Grk “cast out.”

[6:39]  255 tn Or “resurrect them all,” or “make them all live again”; Grk “raise it up.” The word “all” is supplied to bring out the collective nature of the neuter singular pronoun αὐτό (auto) in Greek. The plural pronoun “them” is used rather than neuter singular “it” because this is clearer in English, which does not use neuter collective singulars in the same way Greek does.

[6:40]  256 tn Or “resurrect him,” or “make him live again.”

[6:40]  257 sn Notice that here the result (having eternal life and being raised up at the last day) is produced by looking on the Son and believing in him. Compare John 6:54 where the same result is produced by eating Jesus’ flesh and drinking his blood. This suggests that the phrase in 6:54 (eats my flesh and drinks my blood) is to be understood in terms of the phrase here (looks on the Son and believes in him).

[6:41]  258 tn Grk “Then the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). Likewise, the designation “Judeans” does not fit here because the location is Galilee rather than Judea.

[6:43]  259 tn Grk “answered and said to them.”

[6:43]  260 tn Or “Do not grumble among yourselves.” The words “about me” are supplied to clarify the translation “complain to one another” (otherwise the Jewish opponents could be understood to be complaining about one another, rather than complaining to one another about Jesus).

[6:44]  261 tn Or “attracts him,” or “pulls him.” The word is used of pulling or dragging, often by force. It is even used once of magnetic attraction (A. Oepke, TDNT 2:503).

[6:45]  262 sn A quotation from Isa 54:13.

[6:45]  263 tn Or “listens to the Father and learns.”

[6:46]  264 tn Grk “this one.”

[6:46]  265 sn This is best taken as a parenthetical note by the author. Although some would attribute these words to Jesus himself, the switch from first person in Jesus’ preceding and following remarks to third person in v. 46 suggests that the author has added a clarifying comment here.

[6:47]  266 tn Grk “Truly, truly, I say to you.”

[6:47]  267 tc Most witnesses (A C2 D Ψ Ë1,13 33 Ï lat and other versions) have “in me” (εἰς ἐμέ, eis eme) here, while the Sinaitic and Curetonian Syriac versions read “in God.” These clarifying readings are predictable variants, being motivated by the scribal tendency toward greater explicitness. That the earliest and best witnesses (Ì66,75vid א B C* L T W Θ 892 pc) lack any object is solid testimony to the shorter text’s authenticity.

[6:47]  268 tn Compare John 6:40.

[6:48]  269 tn That is, “the bread that produces (eternal) life.”

[6:49]  270 tn Or “forefathers”; Grk “fathers.”

[6:50]  271 tn Or “Here.”

[6:50]  272 tn Grk “someone” (τις, tis).

[6:51]  273 tn Grk “And the bread.”

[6:52]  274 tn Grk “Then the Jews began to argue.” Here the translation restricts the phrase to those Jews who were hostile to Jesus (cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e.β), since the “crowd” mentioned in 6:22-24 was almost all Jewish (as suggested by their addressing Jesus as “Rabbi” (6:25). See also the note on the phrase “the Jews who were hostile to Jesus” in v. 41.

[6:52]  275 tn Grk “with one another, saying.”

[6:52]  276 tn Grk “this one,” “this person.”

[6:53]  277 tn Grk “Truly, truly, I say to you.”

[6:53]  278 sn Unless you eat the flesh of the Son of Man and drink his blood. These words are at the heart of the discourse on the Bread of Life, and have created great misunderstanding among interpreters. Anyone who is inclined toward a sacramental viewpoint will almost certainly want to take these words as a reference to the sacrament of the Lord’s Supper, or the Eucharist, because of the reference to eating and drinking. But this does not automatically follow: By anyone’s definition there must be a symbolic element to the eating which Jesus speaks of in the discourse, and once this is admitted, it is better to understand it here, as in the previous references in the passage, to a personal receiving of (or appropriation of) Christ and his work.

[6:53]  279 tn That is, “no eternal life” (as opposed to physical life).

[6:54]  280 tn Or “who chews”; Grk ὁ τρώγων (Jo trwgwn). The alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) may simply reflect a preference for one form over the other on the author’s part, rather than an attempt to express a slightly more graphic meaning. If there is a difference, however, the word used here (τρώγω) is the more graphic and vivid of the two (“gnaw” or “chew”).

[6:54]  281 sn Notice that here the result (has eternal life and I will raise him up at the last day) is produced by eating (Jesus’) flesh and drinking his blood. Compare John 6:40 where the same result is produced by “looking on the Son and believing in him.” This suggests that the phrase here (eats my flesh and drinks my blood) is to be understood by the phrase in 6:40 (looks on the Son and believes in him).

[6:55]  282 tn Or “real.”

[6:55]  283 tn Or “real.”

[6:56]  284 tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:56]  285 sn Resides in me, and I in him. Note how in John 6:54 eating Jesus’ flesh and drinking his blood produces eternal life and the promise of resurrection at the last day. Here the same process of eating Jesus’ flesh and drinking his blood leads to a relationship of mutual indwelling (resides in me, and I in him). This suggests strongly that for the author (and for Jesus) the concepts of ‘possessing eternal life’ and of ‘residing in Jesus’ are virtually interchangeable.

[6:57]  286 tn Or “who chews”; Grk “who eats.” Here the translation “consumes” is more appropriate than simply “eats,” because it is the internalization of Jesus by the individual that is in view. On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:58]  287 tn Or “This one.”

[6:58]  288 tn Or “forefathers”; Grk “fathers.”

[6:58]  289 tn Grk “This is the bread that came down from heaven, not just like your ancestors ate and died.” The cryptic Greek expression has been filled out in the translation for clarity.

[6:58]  290 tn Or “who chews.” On the alternation between ἐσθίω (esqiw, “eat,” v. 53) and τρώγω (trwgw, “eats,” vv. 54, 56, 58; “consumes,” v. 57) see the note on “eats” in v. 54.

[6:59]  291 tn Grk “He”; the referent (Jesus) is specified in the translation for clarity.

[6:59]  292 sn A synagogue was a place for Jewish prayer and worship, with recognized leadership (cf. Luke 8:41). Though the origin of the synagogue is not entirely clear, it seems to have arisen in the postexilic community during the intertestamental period. A town could establish a synagogue if there were at least ten men. In normative Judaism of the NT period, the OT scripture was read and discussed in the synagogue by the men who were present (see the Mishnah, m. Megillah 3-4; m. Berakhot 2).

[6:59]  293 map For location see Map1 D2; Map2 C3; Map3 B2.

[6:60]  294 tn The words “these things” are not present in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context, and must be supplied for the English reader.

[6:60]  295 tn Or “hard,” “demanding.”

[6:60]  296 tn Or “teaching”; Grk “word.”

[6:60]  297 tn Or “obey it”; Grk “hear it.” The Greek word ἀκούω (akouw) could imply hearing with obedience here, in the sense of “obey.” It could also point to the acceptance of what Jesus had just said, (i.e., “who can accept what he said?” However, since the context contains several replies by those in the crowd of hearers that suggest uncertainty or confusion over the meaning of what Jesus had said (6:42; 6:52), the meaning “understand” is preferred here.

[6:61]  298 tn Grk “When Jesus knew within himself.”

[6:61]  299 tn Or “were grumbling.”

[6:61]  300 tn Or “Does this cause you to no longer believe?” (Grk “cause you to stumble?”)

[6:62]  301 tn Or “he was formerly?”

[6:63]  302 tn Grk “the flesh counts for nothing.”

[6:63]  303 tn Or “are spirit-giving and life-producing.”

[6:64]  304 sn This is a parenthetical comment by the author.

[6:65]  305 tn Grk “And he said”; the referent (Jesus) has been specified in the translation for clarity.

[6:65]  306 tn Grk “unless it has been permitted to him by the Father.”

[6:66]  307 tn Grk “many of his disciples went back to what lay behind.”

[6:66]  308 tn Grk “were not walking with him.”

[6:67]  309 tn Questions prefaced with μή (mh) in Greek anticipate a negative answer. This can sometimes be indicated by using a “tag” at the end in English (here it is “do you?”).

[6:69]  310 tn Grk “And we.”

[6:69]  311 sn See 1 John 4:16.

[6:69]  312 tc The witnesses display a bewildering array of variants here. Instead of “the Holy One of God” (ὁ ἅγιος τοῦ θεοῦ, Jo {agio" tou qeou), Tertullian has ὁ Χριστός (Jo Cristo", “the Christ”); C3 Θ* Ë1 33 565 lat read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ (Jo Cristo" Jo Juio" tou qeou, “the Christ, the Son of God”); two versional witnesses (b syc) have ὁ υἱὸς τοῦ θεοῦ (“the Son of God”); the Byzantine text as well as many others (Ψ 0250 Ë13 33 Ï) read ὁ Χριστὸς ὁ υἱὸς τοῦ θεοῦ τοῦ ζῶντος (Jo Cristo" Jo Juio" tou qeou tou zwnto", “the Christ, the Son of the living God”); and Ì66 as well as a few versions have ὁ Χριστὸς ὁ ἅγιος τοῦ θεοῦ (“the Christ, the Holy One of God”). The reading ὁ ἅγιος τοῦ θεοῦ is, however, well supported by Ì75 א B C* D L W as well as versional witnesses. It appears that Peter’s confession in the Synoptic Gospels (especially Matt 16:16) supplied the motivation for the variations. Although the witnesses in Matt 16:16; Mark 8:29; and Luke 9:20 vary considerably, the readings are all intra-synoptic, that is, they do not pull in “the Holy One of God” but reflect various permutations of “Christ”/“Christ of God”/“Christ, the Son of God”/“Christ, the Son of the living God.” The wording “the Holy One of God” (without “Christ”) in important witnesses here is thus unique among Peter’s confessions, and best explains the rise of the other readings.

[6:70]  313 tn Grk “Jesus answered them.”

[6:70]  314 tn Although most translations render this last phrase as “one of you is a devil,” such a translation presupposes that there is more than one devil. This finds roots in the KJV in which the Greek word for demon was often translated “devil.” In fact, the KJV never uses the word “demon.” (Sixty-two of the 63 NT instances of δαιμόνιον [daimonion] are translated “devil” [in Acts 17:18 the plural has been translated “gods”]. This can get confusing in places where the singular “devil” is used: Is Satan or one of the demons in view [cf. Matt 9:33 (demon); 13:39 (devil); 17:18 (demon); Mark 7:26 (demon); Luke 4:2 (devil); etc.]?) Now regarding John 6:70, both the construction in Greek and the technical use of διάβολος (diabolos) indicate that the one devil is in view. To object to the translation “the devil” because it thus equates Judas with Satan does not take into consideration that Jesus often spoke figuratively (e.g., “destroy this temple” [John 2:19]; “he [John the Baptist] is Elijah” [Matt 11:14]), even equating Peter with the devil on one occasion (Mark 8:33). According to ExSyn 249, “A curious phenomenon has occurred in the English Bible with reference to one particular monadic noun, διάβολος. The KJV translates both διάβολος and δαιμόνιον as ‘devil.’ Thus in the AV translators’ minds, ‘devil’ was not a monadic noun. Modern translations have correctly rendered δαιμόνιον as ‘demon’ and have, for the most part, recognized that διάβολος is monadic (cf., e.g., 1 Pet 5:8; Rev 20:2). But in John 6:70 modern translations have fallen into the error of the King James translators. The KJV has ‘one of you is a devil.’ So does the RSV, NRSV, ASV, NIV, NKJV, and the JB [Jerusalem Bible]. Yet there is only one devil…The legacy of the KJV still lives on, then, even in places where it ought not.”

[6:71]  315 sn At least six explanations for the name Iscariot have been proposed, but it is probably transliterated Hebrew with the meaning “man of Kerioth” (there are at least two villages that had that name). See D. A. Carson, John, 304.

[6:71]  316 tn Grk “this one”; the referent (Judas) has been specified in the translation for clarity.

[6:71]  317 sn This parenthetical statement by the author helps the reader understand Jesus’ statement one of you is the devil in the previous verse. This is the first mention of Judas in the Fourth Gospel, and he is immediately identified (as he is in the synoptic gospels, Matt 10:4, Mark 3:19, Luke 6:16) as the one who would betray Jesus.



TIP #05: Try Double Clicking on any word for instant search. [ALL]
created in 0.13 seconds
powered by
bible.org - YLSA