7:6 So Jesus replied, 8 “My time 9 has not yet arrived, 10 but you are ready at any opportunity! 11 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 12 to the feast yourselves. I am not going up to this feast 13 because my time 14 has not yet fully arrived.” 15 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 16 himself also went up, not openly but in secret. 7:11 So the Jewish leaders 17 were looking for him at the feast, asking, “Where is he?” 18 7:12 There was 19 a lot of grumbling 20 about him among the crowds. 21 Some were saying, “He is a good man,” but others, “He deceives the common people.” 22 7:13 However, no one spoke openly about him for fear of the Jewish leaders. 23
7:14 When the feast was half over, Jesus went up to the temple courts 24 and began to teach. 25 7:15 Then the Jewish leaders 26 were astonished 27 and said, “How does this man know so much when he has never had formal instruction?” 28 7:16 So Jesus replied, 29 “My teaching is not from me, but from the one who sent me. 30 7:17 If anyone wants to do God’s will, 31 he will know about my teaching, whether it is from God or whether I speak from my own authority. 32 7:18 The person who speaks on his own authority 33 desires 34 to receive honor 35 for himself; the one who desires 36 the honor 37 of the one who sent him is a man of integrity, 38 and there is no unrighteousness in him. 7:19 Hasn’t Moses given you the law? Yet not one of you keeps 39 the law! Why do you want 40 to kill me?”
7:20 The crowd 41 answered, “You’re possessed by a demon! 42 Who is trying to kill you?” 43 7:21 Jesus replied, 44 “I performed one miracle 45 and you are all amazed. 46 7:22 However, because Moses gave you the practice of circumcision 47 (not that it came from Moses, but from the forefathers), you circumcise a male child 48 on the Sabbath. 7:23 But if a male child 49 is circumcised 50 on the Sabbath so that the law of Moses is not broken, 51 why are you angry with me because I made a man completely well 52 on the Sabbath? 7:24 Do not judge according to external appearance, 53 but judge with proper 54 judgment.”
7:25 Then some of the residents of Jerusalem 55 began to say, “Isn’t this the man 56 they are trying 57 to kill? 7:26 Yet here he is, speaking publicly, 58 and they are saying nothing to him. 59 Do the rulers really know that this man 60 is the Christ? 61 7:27 But we know where this man 62 comes from. 63 Whenever the Christ 64 comes, no one will know where he comes from.” 65
7:28 Then Jesus, while teaching in the temple courts, 66 cried out, 67 “You both know me and know where I come from! 68 And I have not come on my own initiative, 69 but the one who sent me 70 is true. You do not know him, 71 7:29 but 72 I know him, because I have come from him 73 and he 74 sent me.”
7:30 So then they tried to seize Jesus, 75 but no one laid a hand on him, because his time 76 had not yet come. 7:31 Yet many of the crowd 77 believed in him and said, “Whenever the Christ 78 comes, he won’t perform more miraculous signs than this man did, will he?” 79
7:32 The Pharisees 80 heard the crowd 81 murmuring these things about Jesus, 82 so the chief priests and the Pharisees sent officers 83 to arrest him. 84 7:33 Then Jesus said, “I will be with you for only a little while longer, 85 and then 86 I am going to the one who sent me. 7:34 You will look for me 87 but will not find me, and where I am you cannot come.”
7:35 Then the Jewish leaders 88 said to one another, “Where is he 89 going to go that we cannot find him? 90 He is not going to go to the Jewish people dispersed 91 among the Greeks and teach the Greeks, is he? 92 7:36 What did he mean by saying, 93 ‘You will look for me 94 but will not find me, and where I am you cannot come’?”
7:37 On the last day of the feast, the greatest day, 95 Jesus stood up and shouted out, 96 “If anyone is thirsty, let him come to me, and 7:38 let the one who believes in me drink. 97 Just as the scripture says, ‘From within him 98 will flow rivers of living water.’” 99 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, 100 because Jesus was not yet glorified.) 101
7:40 When they heard these words, some of the crowd 102 began to say, “This really 103 is the Prophet!” 104 7:41 Others said, “This is the Christ!” 105 But still others said, “No, 106 for the Christ doesn’t come from Galilee, does he? 107 7:42 Don’t the scriptures say that the Christ is a descendant 108 of David 109 and comes from Bethlehem, 110 the village where David lived?” 111 7:43 So there was a division in the crowd 112 because of Jesus. 113 7:44 Some of them were wanting to seize him, but no one laid a hand on him. 114
7:45 Then the officers 115 returned 116 to the chief priests and Pharisees, 117 who said to them, “Why didn’t you bring him back with you?” 118 7:46 The officers replied, “No one ever spoke like this man!” 7:47 Then the Pharisees answered, 119 “You haven’t been deceived too, have you? 120 7:48 None of the rulers 121 or the Pharisees have believed in him, have they? 122 7:49 But this rabble 123 who do not know the law are accursed!”
7:50 Nicodemus, who had gone to Jesus 124 before and who was one of the rulers, 125 said, 126 7:51 “Our law doesn’t condemn 127 a man unless it first hears from him and learns 128 what he is doing, does it?” 129 7:52 They replied, 130 “You aren’t from Galilee too, are you? 131 Investigate carefully and you will see that no prophet 132 comes from Galilee!”
7:53 133 [[And each one departed to his own house. 8:1 But Jesus went to the Mount of Olives. 134 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 135 them. 8:3 The experts in the law 136 and the Pharisees 137 brought a woman who had been caught committing adultery. They made her stand in front of them 8:4 and said to Jesus, 138 “Teacher, this woman was caught in the very act of adultery. 8:5 In the law Moses commanded us to stone to death 139 such women. 140 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 141 him.) 142 Jesus bent down and wrote on the ground with his finger. 143 8:7 When they persisted in asking him, he stood up straight 144 and replied, 145 “Whoever among you is guiltless 146 may be the first to throw a stone at her.” 8:8 Then 147 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, 148 until Jesus was left alone with the woman standing before him. 8:10 Jesus stood up straight 149 and said to her, “Woman, 150 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.”]] 151
8:12 Then Jesus spoke out again, 152 “I am the light of the world. 153 The one who follows me will never 154 walk in darkness, but will have the light of life.” 8:13 So the Pharisees 155 objected, 156 “You testify about yourself; your testimony is not true!” 157 8:14 Jesus answered, 158 “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 159 do not know where I came from or where I am going. 160 8:15 You people 161 judge by outward appearances; 162 I do not judge anyone. 163 8:16 But if I judge, my evaluation is accurate, 164 because I am not alone when I judge, 165 but I and the Father who sent me do so together. 166 8:17 It is written in your law that the testimony of two men is true. 167 8:18 I testify about myself 168 and the Father who sent me testifies about me.”
8:19 Then they began asking 169 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.” 170 8:20 (Jesus 171 spoke these words near the offering box 172 while he was teaching in the temple courts. 173 No one seized him because his time 174 had not yet come.) 175
8:21 Then Jesus 176 said to them again, 177 “I am going away, and you will look for me 178 but will die in your sin. 179 Where I am going you cannot come.” 8:22 So the Jewish leaders 180 began to say, 181 “Perhaps he is going to kill himself, because he says, ‘Where I am going you cannot come.’” 8:23 Jesus replied, 182 “You people 183 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 184 that you will die in your sins. For unless you believe that I am he, 185 you will die in your sins.”
8:25 So they said to him, “Who are you?” Jesus replied, 186 “What I have told you from the beginning. 8:26 I have many things to say and to judge 187 about you, but the Father 188 who sent me is truthful, 189 and the things I have heard from him I speak to the world.” 190 8:27 (They did not understand that he was telling them about his Father.) 191
8:28 Then Jesus said, 192 “When you lift up the Son of Man, then you will know that I am he, 193 and I do nothing on my own initiative, 194 but I speak just what the Father taught me. 195 8:29 And the one who sent me is with me. He has not left me alone, 196 because I always do those things that please him.” 8:30 While he was saying these things, many people 197 believed in him.
8:31 Then Jesus said to those Judeans 198 who had believed him, “If you continue to follow my teaching, 199 you are really 200 my disciples 8:32 and you will know the truth, and the truth will set you free.” 201 8:33 “We are descendants 202 of Abraham,” they replied, 203 “and have never been anyone’s slaves! How can you say, 204 ‘You will become free’?” 8:34 Jesus answered them, “I tell you the solemn truth, 205 everyone who practices 206 sin is a slave 207 of sin. 8:35 The slave does not remain in the family 208 forever, but the son remains forever. 209 8:36 So if the son 210 sets you free, you will be really free. 8:37 I know that you are Abraham’s descendants. 211 But you want 212 to kill me, because my teaching 213 makes no progress among you. 214 8:38 I am telling you the things I have seen while with the 215 Father; 216 as for you, 217 practice the things you have heard from the 218 Father!”
8:39 They answered him, 219 “Abraham is our father!” 220 Jesus replied, 221 “If you are 222 Abraham’s children, you would be doing 223 the deeds of Abraham. 8:40 But now you are trying 224 to kill me, a man who has told you 225 the truth I heard from God. Abraham did not do this! 226 8:41 You people 227 are doing the deeds of your father.”
Then 228 they said to Jesus, 229 “We were not born as a result of immorality! 230 We have only one Father, God himself.” 8:42 Jesus replied, 231 “If God were your Father, you would love me, for I have come from God and am now here. 232 I 233 have not come on my own initiative, 234 but he 235 sent me. 8:43 Why don’t you understand what I am saying? It is because you cannot accept 236 my teaching. 237 8:44 You people 238 are from 239 your father the devil, and you want to do what your father desires. 240 He 241 was a murderer from the beginning, and does not uphold the truth, 242 because there is no truth in him. Whenever he lies, 243 he speaks according to his own nature, 244 because he is a liar and the father of lies. 245 8:45 But because I am telling you 246 the truth, you do not believe me. 8:46 Who among you can prove me guilty 247 of any sin? 248 If I am telling you 249 the truth, why don’t you believe me? 8:47 The one who belongs to 250 God listens and responds 251 to God’s words. You don’t listen and respond, 252 because you don’t belong to God.” 253
8:48 The Judeans 254 replied, 255 “Aren’t we correct in saying 256 that you are a Samaritan and are possessed by a demon?” 257 8:49 Jesus answered, “I am not possessed by a demon, 258 but I honor my Father – and yet 259 you dishonor me. 8:50 I am not trying to get 260 praise for myself. 261 There is one who demands 262 it, and he also judges. 263 8:51 I tell you the solemn truth, 264 if anyone obeys 265 my teaching, 266 he will never see death.” 267
8:52 Then 268 the Judeans 269 responded, 270 “Now we know you’re possessed by a demon! 271 Both Abraham and the prophets died, and yet 272 you say, ‘If anyone obeys 273 my teaching, 274 he will never experience 275 death.’ 276 8:53 You aren’t greater than our father Abraham who died, are you? 277 And the prophets died too! Who do you claim to be?” 8:54 Jesus replied, 278 “If I glorify myself, my glory is worthless. 279 The one who glorifies me is my Father, about whom you people 280 say, ‘He is our God.’ 8:55 Yet 281 you do not know him, but I know him. If I were to say that I do not know him, 282 I would be a liar like you. But I do know him, and I obey 283 his teaching. 284 8:56 Your father Abraham was overjoyed 285 to see my day, and he saw it and was glad.” 286
8:57 Then the Judeans 287 replied, 288 “You are not yet fifty years old! 289 Have 290 you seen Abraham?” 8:58 Jesus said to them, “I tell you the solemn truth, 291 before Abraham came into existence, 292 I am!” 293 8:59 Then they picked up 294 stones to throw at him, 295 but Jesus hid himself and went out from the temple area. 296
9:1 Now as Jesus was passing by, 297 he saw a man who had been blind from birth. 9:2 His disciples asked him, 298 “Rabbi, who committed the sin that caused him to be born blind, this man 299 or his parents?” 300 9:3 Jesus answered, “Neither this man 301 nor his parents sinned, but he was born blind so that 302 the acts 303 of God may be revealed 304 through what happens to him. 305 9:4 We must perform the deeds 306 of the one who sent me 307 as long as 308 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.” 309 9:6 Having said this, 310 he spat on the ground and made some mud 311 with the saliva. He 312 smeared the mud on the blind man’s 313 eyes 9:7 and said to him, “Go wash in the pool of Siloam” 314 (which is translated “sent”). 315 So the blind man 316 went away and washed, and came back seeing.
9:8 Then the neighbors and the people who had seen him previously 317 as a beggar began saying, 318 “Is this not the man 319 who used to sit and beg?” 9:9 Some people said, 320 “This is the man!” 321 while others said, “No, but he looks like him.” 322 The man himself 323 kept insisting, “I am the one!” 324 9:10 So they asked him, 325 “How then were you made to see?” 326 9:11 He replied, 327 “The man called Jesus made mud, 328 smeared it 329 on my eyes and told me, 330 ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” 331 9:12 They said 332 to him, “Where is that man?” 333 He replied, 334 “I don’t know.”
9:13 They brought the man who used to be blind 335 to the Pharisees. 336 9:14 (Now the day on which Jesus made the mud 337 and caused him to see 338 was a Sabbath.) 339 9:15 So the Pharisees asked him again how he had gained his sight. 340 He replied, 341 “He put mud 342 on my eyes and I washed, and now 343 I am able to see.”
9:16 Then some of the Pharisees began to say, 344 “This man is not from God, because he does not observe 345 the Sabbath.” 346 But others said, “How can a man who is a sinner perform 347 such miraculous signs?” Thus there was a division 348 among them. 9:17 So again they asked the man who used to be blind, 349 “What do you say about him, since he caused you to see?” 350 “He is a prophet,” the man replied. 351
9:18 Now the Jewish religious leaders 352 refused to believe 353 that he had really been blind and had gained his sight until at last they summoned 354 the parents of the man who had become able to see. 355 9:19 They asked the parents, 356 “Is this your son, whom you say 357 was born blind? Then how does he now see?” 9:20 So his parents replied, 358 “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. 359 Ask him, he is a mature adult. 360 He will speak for himself.” 9:22 (His parents said these things because they were afraid of the Jewish religious leaders. 361 For the Jewish leaders had already agreed that anyone who confessed Jesus 362 to be the Christ 363 would be put out 364 of the synagogue. 365 9:23 For this reason his parents said, “He is a mature adult, 366 ask him.”) 367
9:24 Then they summoned 368 the man who used to be blind 369 a second time and said to him, “Promise before God to tell the truth. 370 We know that this man 371 is a sinner.” 9:25 He replied, 372 “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?” 373 9:27 He answered, 374 “I told you already and you didn’t listen. 375 Why do you want to hear it 376 again? You people 377 don’t want to become his disciples too, do you?”
9:28 They 378 heaped insults 379 on him, saying, 380 “You are his disciple! 381 We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man 382 comes from!” 9:30 The man replied, 383 “This is a remarkable thing, 384 that you don’t know where he comes from, and yet he caused me to see! 385 9:31 We know that God doesn’t listen to 386 sinners, but if anyone is devout 387 and does his will, God 388 listens to 389 him. 390 9:32 Never before 391 has anyone heard of someone causing a man born blind to see. 392 9:33 If this man 393 were not from God, he could do nothing.” 9:34 They replied, 394 “You were born completely in sinfulness, 395 and yet you presume to teach us?” 396 So they threw him out.
9:35 Jesus heard that they had thrown him out, so he found the man 397 and said to him, “Do you believe in the Son of Man?” 398 9:36 The man 399 replied, 400 “And who is he, sir, that 401 I may believe in him?” 9:37 Jesus told him, “You have seen him; he 402 is the one speaking with you.” 403 9:38 [He said, “Lord, I believe,” and he worshiped him. 404 9:39 Jesus 405 said,] 406 “For judgment I have come into this world, so that those who do not see may gain their sight, 407 and the ones who see may become blind.”
9:40 Some of the Pharisees 408 who were with him heard this 409 and asked him, 410 “We are not blind too, are we?” 411 9:41 Jesus replied, 412 “If you were blind, you would not be guilty of sin, 413 but now because you claim that you can see, 414 your guilt 415 remains.” 416
10:1 “I tell you the solemn truth, 417 the one who does not enter the sheepfold 418 by the door, 419 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 420 opens the door 421 for him, 422 and the sheep hear his voice. He 423 calls his own sheep by name and leads them out. 424 10:4 When he has brought all his own sheep 425 out, he goes ahead of them, and the sheep follow him because they recognize 426 his voice. 10:5 They will never follow a stranger, 427 but will run away from him, because they do not recognize 428 the stranger’s voice.” 429 10:6 Jesus told them this parable, 430 but they 431 did not understand 432 what he was saying to them.
10:7 So Jesus said to them again, “I tell you the solemn truth, 433 I am the door for the sheep. 434 10:8 All who came before me were 435 thieves and robbers, but the sheep did not listen to them. 436 10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, 437 and find pasture. 438 10:10 The thief comes only to steal and kill 439 and destroy; I have come so that they may have life, and may have it abundantly. 440
10:11 “I am the good 441 shepherd. The good shepherd lays down his life 442 for the sheep. 10:12 The hired hand, 443 who is not a shepherd and does not own sheep, sees the wolf coming and abandons 444 the sheep and runs away. 445 So the wolf attacks 446 the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, 447 he runs away. 448
10:14 “I am the good shepherd. I 449 know my own 450 and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life 451 for 452 the sheep. 10:16 I have 453 other sheep that do not come from 454 this sheepfold. 455 I must bring them too, and they will listen to my voice, 456 so that 457 there will be one flock and 458 one shepherd. 10:17 This is why the Father loves me 459 – because I lay down my life, 460 so that I may take it back again. 10:18 No one takes it away from me, but I lay it down 461 of my own free will. 462 I have the authority 463 to lay it down, and I have the authority 464 to take it back again. This commandment 465 I received from my Father.”
10:19 Another sharp division took place among the Jewish people 466 because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! 467 Why do you listen to him?” 10:21 Others said, “These are not the words 468 of someone possessed by a demon. A demon cannot cause the blind to see, 469 can it?” 470
10:22 Then came the feast of the Dedication 471 in Jerusalem. 472 10:23 It was winter, 473 and Jesus was walking in the temple area 474 in Solomon’s Portico. 475 10:24 The Jewish leaders 476 surrounded him and asked, 477 “How long will you keep us in suspense? 478 If you are the Christ, 479 tell us plainly.” 480 10:25 Jesus replied, 481 “I told you and you do not believe. The deeds 482 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 483 them eternal life, and they will never perish; 484 no one will snatch 485 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 486 and no one can snatch 487 them from my Father’s hand. 10:30 The Father and I 488 are one.” 489
10:31 The Jewish leaders 490 picked up rocks again to stone him to death. 10:32 Jesus said to them, 491 “I have shown you many good deeds 492 from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders 493 replied, 494 “We are not going to stone you for a good deed 495 but for blasphemy, 496 because 497 you, a man, are claiming to be God.” 498
10:34 Jesus answered, 499 “Is it not written in your law, ‘I said, you are gods’? 500 10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), 501 10:36 do you say about the one whom the Father set apart 502 and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 10:37 If I do not perform 503 the deeds 504 of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, 505 so that you may come to know 506 and understand that I am in the Father and the Father is in me.” 10:39 Then 507 they attempted 508 again to seize him, but he escaped their clutches. 509
10:40 Jesus 510 went back across the Jordan River 511 again to the place where John 512 had been baptizing at an earlier time, 513 and he stayed there. 10:41 Many 514 came to him and began to say, “John 515 performed 516 no miraculous sign, but everything John said about this man 517 was true!” 10:42 And many believed in Jesus 518 there.
11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 519 11:2 (Now it was Mary who anointed the Lord with perfumed oil 520 and wiped his feet dry with her hair, whose brother Lazarus was sick.) 521 11:3 So the sisters sent a message 522 to Jesus, 523 “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 524 but to God’s glory, 525 so that the Son of God may be glorified through it.” 526 11:5 (Now Jesus loved Martha and her sister and Lazarus.) 527
11:6 So when he heard that Lazarus 528 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.” 529 11:8 The disciples replied, 530 “Rabbi, the Jewish leaders 531 were just now trying 532 to stone you to death! Are 533 you going there again?” 11:9 Jesus replied, 534 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 535 because he sees the light of this world. 536 11:10 But if anyone walks around at night, 537 he stumbles, 538 because the light is not in him.”
11:11 After he said this, he added, 539 “Our friend Lazarus has fallen asleep. 540 But I am going there to awaken him.” 11:12 Then the disciples replied, 541 “Lord, if he has fallen asleep, he will recover.” 11:13 (Now Jesus had been talking about 542 his death, but they 543 thought he had been talking about real sleep.) 544
11:14 Then Jesus told them plainly, “Lazarus has died, 11:15 and I am glad 545 for your sake that I was not there, so that you may believe. 546 But let us go to him.” 11:16 So Thomas (called Didymus 547 ) 548 said to his fellow disciples, “Let us go too, so that we may die with him.” 549
11:17 When 550 Jesus arrived, 551 he found that Lazarus 552 had been in the tomb four days already. 553 11:18 (Now Bethany was less than two miles 554 from Jerusalem, 555 11:19 so many of the Jewish people of the region 556 had come to Martha and Mary to console them 557 over the loss of their brother.) 558 11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 559 11:21 Martha 560 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 561 you.” 562
11:23 Jesus replied, 563 “Your brother will come back to life again.” 564 11:24 Martha said, 565 “I know that he will come back to life again 566 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 567 even if he dies, 11:26 and the one who lives and believes in me will never die. 568 Do you believe this?” 11:27 She replied, 569 “Yes, Lord, I believe 570 that you are the Christ, 571 the Son of God who comes into the world.” 572
11:28 And when she had said this, Martha 573 went and called her sister Mary, saying privately, 574 “The Teacher is here and is asking for you.” 575 11:29 So when Mary 576 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 577 who were with Mary 578 in the house consoling her saw her 579 get up quickly and go out. They followed her, because they thought she was going to the tomb to weep 580 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 581 who had come with her weeping, he was intensely moved 582 in spirit and greatly distressed. 583 11:34 He asked, 584 “Where have you laid him?” 585 They replied, 586 “Lord, come and see.” 11:35 Jesus wept. 587 11:36 Thus the people who had come to mourn 588 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! 589 Couldn’t he have done something to keep Lazarus 590 from dying?”
11:38 Jesus, intensely moved 591 again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 592 11:39 Jesus said, “Take away the stone.” 593 Martha, the sister of the deceased, 594 replied, “Lord, by this time the body will have a bad smell, 595 because he has been buried 596 four days.” 597 11:40 Jesus responded, 598 “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away 599 the stone. Jesus looked upward 600 and said, “Father, I thank you that you have listened to me. 601 11:42 I knew that you always listen to me, 602 but I said this 603 for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When 604 he had said this, he shouted in a loud voice, 605 “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 606 and a cloth wrapped around his face. 607 Jesus said to them, “Unwrap him 608 and let him go.”
11:45 Then many of the people, 609 who had come with Mary and had seen the things Jesus 610 did, believed in him. 11:46 But some of them went to the Pharisees 611 and reported to them 612 what Jesus had done. 11:47 So the chief priests and the Pharisees 613 called the council 614 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, 615 everyone will believe in him, and the Romans will come and take away our sanctuary 616 and our nation.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 617 “You know nothing at all! 11:50 You do not realize 618 that it is more to your advantage to have one man 619 die for the people than for the whole nation to perish.” 620 11:51 (Now he did not say this on his own, 621 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 622 11:52 and not for the Jewish nation 623 only, 624 but to gather together 625 into one the children of God who are scattered.) 626 11:53 So from that day they planned together to kill him.
11:54 Thus Jesus no longer went 627 around publicly 628 among the Judeans, 629 but went away from there to the region near the wilderness, to a town called Ephraim, 630 and stayed there with his disciples.
1 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.
2 sn Since the present verse places these incidents at the feast of Tabernacles (
3 tn Grk “his brothers.”
4 tn Grk “your deeds that you are doing.”
5 tn Or “seeks to be well known.”
6 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 sn This is a parenthetical note by the author.
8 tn Grk “Then Jesus said to them.”
9 tn Or “my opportunity.”
10 tn Or “is not yet here.”
11 tn Grk “your time is always ready.”
12 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.
13 tc Most
14 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.
15 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.”
16 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
17 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.
18 tn Grk “Where is that one?”
19 tn Grk “And there was.”
20 tn Or “complaining.”
21 tn Or “among the common people” (as opposed to the religious authorities mentioned in the previous verse).
22 tn Or “the crowd.”
23 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.
24 tn Grk “to the temple.”
25 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.
26 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.
27 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.
28 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).
29 tn Grk “So Jesus answered and said to them.”
30 tn The phrase “the one who sent me” refers to God.
31 tn Grk “his will.”
32 tn Grk “or whether I speak from myself.”
33 tn Grk “who speaks from himself.”
34 tn Or “seeks.”
35 tn Or “praise”; Grk “glory.”
36 tn Or “seeks.”
37 tn Or “praise”; Grk “glory.”
38 tn Or “is truthful”; Grk “is true.”
39 tn Or “accomplishes”; Grk “does.”
40 tn Grk “seek.”
41 tn Or “The common people” (as opposed to the religious authorities mentioned in 7:15).
42 tn Grk “You have a demon!”
43 tn Grk “Who is seeking to kill you?”
44 tn Grk “Jesus answered and said to them.”
45 tn Grk “I did one deed.”
46 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.)
47 tn Grk “gave you circumcision.”
48 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.
49 tn Grk “a man.” See the note on “male child” in the previous verse.
50 tn Grk “receives circumcision.”
51 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.
52 tn Or “made an entire man well.”
53 tn Or “based on sight.”
54 tn Or “honest”; Grk “righteous.”
55 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
56 tn Grk “Is it not this one.”
57 tn Grk “seeking.”
58 tn Or “speaking openly.”
59 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.
60 tn Grk “this one.”
61 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
62 tn Grk “this one.”
63 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.
64 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
65 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.
66 tn Grk “the temple.”
67 tn Grk “Then Jesus cried out in the temple, teaching and saying.”
68 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.
69 tn Grk “And I have not come from myself.”
70 tn The phrase “the one who sent me” refers to God.
71 tn Grk “the one who sent me is true, whom you do not know.”
72 tn Although the conjunction “but” is not in the Greek text, the contrast is implied (an omitted conjunction is called asyndeton).
73 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.
74 tn Grk “and that one.”
75 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
76 tn Grk “his hour.”
77 tn Or “The common people” (as opposed to the religious authorities).
78 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
79 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?”).
80 sn See the note on Pharisees in 1:24.
81 tn Or “The common people” (as opposed to the religious authorities like the Pharisees).
82 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
83 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).
84 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.
85 tn Grk “Yet a little I am with you.”
86 tn The word “then” is not in the Greek text, but is implied.
87 tn Grk “seek me.”
88 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).
89 tn Grk “this one.”
90 tn Grk “will not find him.”
91 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.
92 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?”).
93 tn Grk “What is this word that he said.”
94 tn Grk “seek me.”
95 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.
96 tn Grk “Jesus stood up and cried out, saying.”
97 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
98 tn Or “out of the innermost part of his person”; Grk “out of his belly.”
99 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.
100 tn Grk “for the Spirit was not yet.” Although only B and a handful of other NT
101 sn This is a parenthetical note by the author.
102 tn Or “The common people” (as opposed to the religious authorities like the chief priests and Pharisees).
103 tn Or “truly.”
104 sn The Prophet is a reference to the “prophet like Moses” of Deut 18:15, by this time an eschatological figure in popular belief.
105 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
106 tn An initial negative reply (“No”) is suggested by the causal or explanatory γάρ (gar) which begins the clause.
107 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?”).
108 tn Grk “is from the seed” (an idiom for human descent).
109 sn An allusion to Ps 89:4.
110 sn An allusion to Mic 5:2.
111 tn Grk “the village where David was.”
112 tn Or “among the common people” (as opposed to the religious authorities like the chief priests and Pharisees).
113 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
114 sn Compare John 7:30 regarding the attempt to seize Jesus.
115 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).
116 tn Grk “came.”
117 sn See the note on Pharisees in 1:24.
118 tn Grk “Why did you not bring him?” The words “back with you” are implied.
119 tn Grk “answered them.”
120 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?”).
121 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).
122 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?”).
123 tn Grk “crowd.” “Rabble” is a good translation here because the remark by the Pharisees is so derogatory.
124 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
125 tn Grk “who was one of them”; the referent (the rulers) has been specified in the translation for clarity.
126 tn Grk “said to them.”
127 tn Grk “judge.”
128 tn Grk “knows.”
129 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?”).
130 tn Grk “They answered and said to him.”
131 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?”).
132 tc At least one early and important ms (Ì66*) places the article before “prophet” (ὁ προφήτης, Jo profhths), making this a reference to the “prophet like Moses” mentioned in Deut 18:15.
133 tc This entire section, 7:53-8:11, traditionally known as the pericope adulterae, is not contained in the earliest and best
134 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.
135 tn An ingressive sense for the imperfect fits well here following the aorist participle.
136 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.
137 sn See the note on Pharisees in 1:24.
138 tn Grk “to him”; the referent (Jesus) has been specified in the translation for clarity.
139 sn An allusion to Lev 20:10 and Deut 22:22-24.
140 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.
141 tn Grk “so that they could accuse.”
142 sn This is a parenthetical note by the author of 7:53–8:11.
143 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]).
144 tn Or “he straightened up.”
145 tn Grk “and said to them.”
146 tn Or “sinless.”
147 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.
148 tn Or “beginning from the eldest.”
149 tn Or “straightened up.”
150 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.
151 tc The earliest and best
152 tn Grk “Then again Jesus spoke to them saying.”
153 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.
154 tn The double negative οὐ μή (ou mh) is emphatic in 1st century Hellenistic Greek.
155 sn See the note on Pharisees in 1:24.
156 tn Grk “Then the Pharisees said to him.”
157 sn Compare the charge You testify about yourself; your testimony is not true! to Jesus’ own statement about his testimony in 5:31.
158 tn Grk “Jesus answered and said to them.”
159 tn The word “people” is supplied in the translation to indicate that the pronoun (“you”) and verb (“do not know”) in Greek are plural.
160 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.
161 tn The word “people” is supplied in the translation to indicate that the pronoun and verb (“judge”) in Greek are plural.
162 tn Or “judge according to external things”; Grk “according to the flesh.” These translations are given by BDAG 916 s.v. σάρξ 5.
163 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.
164 tn Grk “my judgment is true.”
165 tn The phrase “when I judge” is not in the Greek text, but is implied by the context.
166 tn The phrase “do so together” is not in the Greek text, but is implied by the context.
167 sn An allusion to Deut 17:6.
168 tn Grk “I am the one who testifies about myself.”
169 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.
170 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).
171 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
172 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.
173 tn Grk “the temple.”
174 tn Grk “his hour.”
175 sn This is a parenthetical note by the author.
176 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
177 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.
178 tn Grk “you will seek me.”
179 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.
180 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.
181 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.
182 tn Grk “And he said to them.”
183 tn The word “people” is supplied in English to clarify the plural Greek pronoun and verb.
184 tn Grk “thus I said to you.”
185 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’”).
186 tn Grk “Jesus said to them.”
187 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.
188 tn Grk “the one”; the referent (the Father) has been specified in the translation for clarity.
189 tn Grk “true” (in the sense of one who always tells the truth).
190 tn Grk “and what things I have heard from him, these things I speak to the world.”
191 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.
192 tn Grk “Then Jesus said to them” (the words “to them” are not found in all
193 tn Grk “that I am.” See the note on this phrase in v. 24.
194 tn Grk “I do nothing from myself.”
195 tn Grk “but just as the Father taught me, these things I speak.”
196 tn That is, “he has not abandoned me.”
197 tn The word “people” is not in the Greek text, but is supplied for clarity and smoothness in the translation.
198 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).
199 tn Grk “If you continue in my word.”
200 tn Or “truly.”
201 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.
202 tn Grk “We are the seed” (an idiom).
203 tn Grk “They answered to him.”
204 tn Or “How is it that you say.”
205 tn Grk “Truly, truly, I say to you.”
206 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.
207 tn See the note on the word “slaves” in 4:51.
208 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”).
209 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).
210 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).
211 tn Grk “seed” (an idiom).
212 tn Grk “you are seeking.”
213 tn Grk “my word.”
214 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.
215 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
216 tn Grk “The things which I have seen with the Father I speak about.”
217 tn Grk “and you.”
218 tc A few significant witnesses lack ὑμῶν (Jumwn, “your”) here (Ì66,75 B L W 070 pc), while the majority have the pronoun (א C D Θ Ψ 0250 Ë1,13 33 565 892 Ï al lat sy). However, these
219 tn Grk “They answered and said to him.”
220 tn Or “Our father is Abraham.”
221 tn Grk “Jesus said to them.”
222 tc Although most
223 tc Some important
224 tn Grk “seeking.”
225 tn Grk “has spoken to you.”
226 tn The Greek word order is emphatic: “This Abraham did not do.” The emphasis is indicated in the translation by an exclamation point.
227 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
228 tc ‡ Important and early witnesses (א B L W 070 it sys,p co) lack the conjunction here, while the earliest witnesses along with many others read οὖν (oun, “therefore”; Ì66,75 C D Θ Ψ 0250 Ë13 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.
229 tn Grk “him”; the referent (Jesus) is specified in the translation for clarity.
230 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.
231 tn Grk “Jesus said to them.”
232 tn Or “I came from God and have arrived.”
233 tn Grk “For I.” Here γάρ (gar) has not been translated.
234 tn Grk “from myself.”
235 tn Grk “that one” (referring to God).
236 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.
237 tn Grk “my word.”
238 tn The word “people” is supplied in the translation to clarify that the Greek pronoun and verb are plural.
239 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).
240 tn Grk “the desires of your father you want to do.”
241 tn Grk “That one” (referring to the devil).
242 tn Grk “he does not stand in the truth” (in the sense of maintaining, upholding, or accepting the validity of it).
243 tn Grk “Whenever he speaks the lie.”
244 tn Grk “he speaks from his own.”
245 tn Grk “because he is a liar and the father of it.”
246 tn Or “because I tell you.”
247 tn Or “can convict me.”
248 tn Or “of having sinned”; Grk “of sin.”
249 tn Or “if I tell you.”
250 tn Grk “who is of.”
251 tn Grk “to God hears” (in the sense of listening to something and responding to it).
252 tn Grk “you do not hear” (in the sense of listening to something and responding to it).
253 tn Grk “you are not of God.”
254 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.
255 tn Grk “answered and said to him.”
256 tn Grk “Do we not say rightly.”
257 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.
258 tn Grk “I do not have a demon.”
259 tn “Yet” is supplied to show the contrastive element present in the context.
260 tn Grk “I am not seeking.”
261 tn Grk “my glory.”
262 tn Grk “who seeks.”
263 tn Or “will be the judge.”
264 tn Grk “Truly, truly, I say to you.”
265 tn Grk “If anyone keeps.”
266 tn Grk “my word.”
267 tn Grk “he will never see death forever.” The Greek negative here is emphatic.
268 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 Ë1,13 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.
269 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).
270 tn Grk “said to him.”
271 tn Grk “you have a demon.”
272 tn “Yet” has been supplied to show the contrastive element present in the context.
273 tn Grk “If anyone keeps.”
274 tn Grk “my word.”
275 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).
276 tn Grk “he will never taste of death forever.” The Greek negative here is emphatic.
277 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?”).
278 tn Grk “Jesus answered.”
279 tn Grk “is nothing.”
280 tn The word “people” is not in the Greek text, but is supplied in English to clarify the plural Greek pronoun and verb.
281 tn Here καί (kai) has been translated as “Yet” to indicate the contrast present in the context.
282 tn Grk “If I say, ‘I do not know him.’”
283 tn Grk “I keep.”
284 tn Grk “his word.”
285 tn Or “rejoiced greatly.”
286 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.
287 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.
288 tn Grk “said to him.”
289 tn Grk ‘You do not yet have fifty years” (an idiom).
290 tn Grk “And have.”
291 tn Grk “Truly, truly, I say to you.”
292 tn Grk “before Abraham was.”
293 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).
294 tn Grk “they took up.”
295 sn Jesus’ Jewish listeners understood his claim to deity, rejected it, and picked up stones to throw at him for what they considered blasphemy.
296 tc Most later witnesses (A Θc Ë1,13 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 א1,2 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
297 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
298 tn Grk “asked him, saying.”
299 tn Grk “this one.”
300 tn Grk “in order that he should be born blind.”
301 tn Grk “this one.”
302 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.”
303 tn Or “deeds”; Grk “works.”
304 tn Or “manifested,” “brought to light.”
305 tn Grk “in him.”
306 tn Grk “We must work the works.”
307 tn Or “of him who sent me” (God).
308 tn Or “while.”
309 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).
310 tn Grk “said these things.”
311 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.
312 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.
313 tn Grk “on his.”
314 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.
315 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.
316 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
317 tn Or “formerly.”
318 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.
319 tn Grk “the one.”
320 tn Grk “Others were saying.”
321 tn Grk “This is the one.”
322 tn Grk “No, but he is like him.”
323 tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.
324 tn Grk “I am he.”
325 tn Grk “So they were saying to him.”
326 tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).
327 tn Grk “That one answered.”
328 tn Or “clay” (moistened earth of a clay-like consistency).
329 tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.
330 tn Grk “said to me.”
331 tn Or “and I gained my sight.”
332 tn Grk “And they said.”
333 tn Grk “that one.” “Man” is more normal English style for the referent.
334 tn Grk “He said.”
335 tn Grk “who was formerly blind.”
336 sn See the note on Pharisees in 1:24.
337 tn Or “clay” (moistened earth of a clay-like consistency).
338 tn Grk “and opened his eyes” (an idiom referring to restoration of sight).
339 sn This is a parenthetical note by the author.
340 tn Or “how he had become able to see.”
341 tn Grk “And he said to them.”
342 tn Or “clay” (moistened earth of a clay-like consistency).
343 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).
344 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”).
345 tn Grk “he does not keep.”
346 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
347 tn Grk “do.”
348 tn Or “So there was discord.”
349 tn Grk “the blind man.”
350 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
351 tn Grk “And he said, ‘He is a prophet.’”
352 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.”
353 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
354 tn Grk “they called.”
355 tn Or “the man who had gained his sight.”
356 tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.
357 tn The Greek pronoun and verb are both plural (both parents are addressed).
358 tn Grk “So his parents answered and said.”
359 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
360 tn Or “he is of age.”
361 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.
362 tn Grk “confessed him.”
363 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
364 tn Or “would be expelled from.”
365 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.
366 tn Or “he is of age.”
367 sn This is a parenthetical note by the author explaining the parents’ response.
368 tn Grk “they called.”
369 tn Grk “who was blind.”
370 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
371 tn The phrase “this man” is a reference to Jesus.
372 tn Grk “Then that one answered.”
373 tn Grk “open your eyes” (an idiom referring to restoration of sight).
374 tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
375 tn Grk “you did not hear.”
376 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.
377 tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.
378 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.
379 tn The Greek word means “to insult strongly” or “slander.”
380 tn Grk “and said.”
381 tn Grk “You are that one’s disciple.”
382 tn Grk “where this one.”
383 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
384 tn Grk “For in this is a remarkable thing.”
385 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
386 tn Grk “God does not hear.”
387 tn Or “godly.”
388 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
389 tn Or “hears.”
390 tn Grk “this one.”
391 tn Or “Never from the beginning of time,” Grk “From eternity.”
392 tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).
393 tn Grk “this one.”
394 tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”
395 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.
396 tn Grk “and are you teaching us?”
397 tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.
398 tc Although most witnesses (A L Θ Ψ 070 0250 Ë1,13 33 Ï lat) have θεοῦ (qeou, “of God”) instead of ἀνθρώπου (anqrwpou, “of man”) here, the better witnesses (Ì66,75 א B D W sys) 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.
399 tn Grk “That one.”
400 tn Grk answered and said.” This has been simplified in the translation to “replied.”
401 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.
402 tn Grk “that one.”
403 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.
404 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.
405 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.
406 tc ‡ Some early and important witnesses (Ì75 א* W b sams 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
407 tn Or “that those who do not see may see.”
408 sn See the note on Pharisees in 1:24.
409 tn Grk “heard these things.”
410 tn Grk “and said to him.”
411 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?”).
412 tn Grk “Jesus said to them.”
413 tn Grk “you would not have sin.”
414 tn Grk “now because you say, ‘We see…’”
415 tn Or “your sin.”
416 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).
417 tn Grk “Truly, truly, I say to you.”
418 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).
419 tn Or “entrance.”
420 tn Or “porter” (British English).
421 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.
422 tn Grk “For this one.”
423 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.
424 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.
425 tn The word “sheep” is not in the Greek text, but is implied.
426 tn Grk “because they know.”
427 tn Or “someone whom they do not know.”
428 tn Grk “know.”
429 tn Or “the voice of someone they do not know.”
430 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.
431 tn Grk “these.”
432 tn Or “comprehend.”
433 tn Grk “Truly, truly, I say to you.”
434 tn Or “I am the sheep’s door.”
435 tn Grk “are” (present tense).
436 tn Or “the sheep did not hear them.”
437 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.
438 sn That is, pasture land in contrast to cultivated land.
439 tn That is, “to slaughter” (in reference to animals).
440 tn That is, more than one would normally expect or anticipate.
441 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
442 tn Or “The good shepherd dies willingly.”
443 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.
444 tn Grk “leaves.”
445 tn Or “flees.”
446 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.
447 tn Grk “does not have a care for the sheep.”
448 tc The phrase “he runs away” is lacking in several important
449 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.
450 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.”
451 tn Or “I die willingly.”
452 tn Or “on behalf of” or “for the sake of.”
453 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.
454 tn Or “that do not belong to”; Grk “that are not of.”
455 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.
456 tn Grk “they will hear my voice.”
457 tn Grk “voice, and.”
458 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.
459 tn Grk “Because of this the Father loves me.”
460 tn Or “die willingly.”
461 tn Or “give it up.”
462 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
463 tn Or “I have the right.”
464 tn Or “I have the right.”
465 tn Or “order.”
466 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.
467 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.
468 tn Or “the sayings.”
469 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
470 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?”).
471 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.
472 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
473 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
474 tn Grk “in the temple.”
475 tn Or “portico,” “colonnade”; Grk “stoa.”
476 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.
477 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
478 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.”
479 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
480 tn Or “publicly.”
481 tn Grk “answered them.”
482 tn Or “the works.”
483 tn Grk “And I give.”
484 tn Or “will never die” or “will never be lost.”
485 tn Or “no one will seize.”
486 tn Or “is superior to all.”
487 tn Or “no one can seize.”
488 tn Grk “I and the Father.” The order has been reversed to reflect English style.
489 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).
490 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.
491 tn Grk “Jesus answered them.”
492 tn Or “good works.”
493 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.
494 tn Grk “answered him.”
495 tn Or “good work.”
496 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).
497 tn Grk “and because.”
498 tn Grk “you, a man, make yourself to be God.”
499 tn Grk “answered them.”
500 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?
501 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.
502 tn Or “dedicated.”
503 tn Or “do.”
504 tn Or “works.”
505 tn Or “works.”
506 tn Or “so that you may learn.”
507 tc It is difficult to decide between ἐζήτουν οὖν (ezhtoun oun, “then they were seeking”; Ì66 א A L W Ψ Ë1,13 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 (Ì75vid 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.
508 tn Grk “they were seeking.”
509 tn Grk “he departed out of their hand.”
510 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
511 tn The word “River” is not in the Greek text but is supplied for clarity.
512 sn John refers to John the Baptist.
513 tn Grk “formerly.”
514 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.
515 sn John refers to John the Baptist.
516 tn Grk “did.”
517 tn Grk “this one.”
518 tn Grk “in him.”
519 tn Grk “from Bethany, the village of Mary and her sister Martha.”
520 tn Or “perfume,” “ointment.”
521 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.
522 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.
523 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
524 tn Grk “This sickness is not to death.”
525 tn Or “to God’s praise.”
526 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.
527 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.
528 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
529 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
530 tn Grk “The disciples said to him.”
531 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.
532 tn Grk “seeking.”
533 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.
534 tn Grk “Jesus answered.”
535 tn Or “he does not trip.”
536 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).
537 tn Grk “in the night.”
538 tn Or “he trips.”
539 tn Grk “He said these things, and after this he said to them.”
540 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).
541 tn Grk “Then the disciples said to him.”
542 tn Or “speaking about.”
543 tn Grk “these.”
544 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.
545 tn Grk “and I rejoice.”
546 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.
547 sn Didymus means “the twin” in Greek.
548 sn This is a parenthetical note by the author.
549 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.
550 tn Grk “Then when.”
551 tn Grk “came.”
552 tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
553 tn Grk “he had already had four days in the tomb” (an idiom).
554 tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
555 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
556 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.
557 tn Or “to comfort them” or “to offer them sympathy.”
558 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.
559 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.
560 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
561 tn Or “give.”
562 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.”
563 tn Grk “Jesus said to her.”
564 tn Or “Your brother will rise again.”
565 tn Grk “Martha said to him.”
566 tn Or “will rise again.”
567 tn That is, will come to life.
568 tn Grk “will never die forever.”
569 tn Grk “She said to him.”
570 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.
571 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
572 tn Or “the Son of God, the one who comes into the world.”
573 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
574 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
575 tn Grk “is calling you.”
576 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
577 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.
578 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
579 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
580 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
581 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.
582 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.
583 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.
584 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.
585 tn Or “Where have you placed him?”
586 tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.
587 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.
588 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.
589 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
590 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.
591 tn Or (perhaps) “Jesus was deeply indignant.”
592 sn This is a parenthetical note by the author.
593 tn Or “Remove the stone.”
594 tn Grk “the sister of the one who had died.”
595 tn Grk “already he stinks.”
596 tn Or “been there” (in the tomb – see John 11:17).
597 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.
598 tn Grk “Jesus said to her.”
599 tn Or “they removed.”
600 tn Grk “lifted up his eyes above.”
601 tn Or “that you have heard me.”
602 tn Grk “that you always hear me.”
603 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
604 tn Grk “And when.”
605 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).
606 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.
607 tn Grk “and his face tied around with cloth.”
608 tn Grk “Loose him.”
609 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.
610 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
611 sn See the note on Pharisees in 1:24.
612 tn Grk “told them.”
613 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.
614 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.
615 tn Grk “If we let him do thus.”
616 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
617 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
618 tn Or “you are not considering.”
619 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.
620 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.
621 tn Grk “say this from himself.”
622 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
623 tn See the note on the word “nation” in the previous verse.
624 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.
625 tn Grk “that he might gather together.”
626 sn This is a parenthetical note by the author.
627 tn Grk “walked.”
628 tn Or “openly.”
629 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.
630 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.