9:1 Now as Jesus was passing by, 1 he saw a man who had been blind from birth. 9:2 His disciples asked him, 2 “Rabbi, who committed the sin that caused him to be born blind, this man 3 or his parents?” 4 9:3 Jesus answered, “Neither this man 5 nor his parents sinned, but he was born blind so that 6 the acts 7 of God may be revealed 8 through what happens to him. 9 9:4 We must perform the deeds 10 of the one who sent me 11 as long as 12 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.” 13 9:6 Having said this, 14 he spat on the ground and made some mud 15 with the saliva. He 16 smeared the mud on the blind man’s 17 eyes 9:7 and said to him, “Go wash in the pool of Siloam” 18 (which is translated “sent”). 19 So the blind man 20 went away and washed, and came back seeing.
9:8 Then the neighbors and the people who had seen him previously 21 as a beggar began saying, 22 “Is this not the man 23 who used to sit and beg?” 9:9 Some people said, 24 “This is the man!” 25 while others said, “No, but he looks like him.” 26 The man himself 27 kept insisting, “I am the one!” 28 9:10 So they asked him, 29 “How then were you made to see?” 30 9:11 He replied, 31 “The man called Jesus made mud, 32 smeared it 33 on my eyes and told me, 34 ‘Go to Siloam and wash.’ So I went and washed, and was able to see.” 35 9:12 They said 36 to him, “Where is that man?” 37 He replied, 38 “I don’t know.”
9:13 They brought the man who used to be blind 39 to the Pharisees. 40 9:14 (Now the day on which Jesus made the mud 41 and caused him to see 42 was a Sabbath.) 43 9:15 So the Pharisees asked him again how he had gained his sight. 44 He replied, 45 “He put mud 46 on my eyes and I washed, and now 47 I am able to see.”
9:16 Then some of the Pharisees began to say, 48 “This man is not from God, because he does not observe 49 the Sabbath.” 50 But others said, “How can a man who is a sinner perform 51 such miraculous signs?” Thus there was a division 52 among them. 9:17 So again they asked the man who used to be blind, 53 “What do you say about him, since he caused you to see?” 54 “He is a prophet,” the man replied. 55
9:18 Now the Jewish religious leaders 56 refused to believe 57 that he had really been blind and had gained his sight until at last they summoned 58 the parents of the man who had become able to see. 59 9:19 They asked the parents, 60 “Is this your son, whom you say 61 was born blind? Then how does he now see?” 9:20 So his parents replied, 62 “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. 63 Ask him, he is a mature adult. 64 He will speak for himself.” 9:22 (His parents said these things because they were afraid of the Jewish religious leaders. 65 For the Jewish leaders had already agreed that anyone who confessed Jesus 66 to be the Christ 67 would be put out 68 of the synagogue. 69 9:23 For this reason his parents said, “He is a mature adult, 70 ask him.”) 71
9:24 Then they summoned 72 the man who used to be blind 73 a second time and said to him, “Promise before God to tell the truth. 74 We know that this man 75 is a sinner.” 9:25 He replied, 76 “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?” 77 9:27 He answered, 78 “I told you already and you didn’t listen. 79 Why do you want to hear it 80 again? You people 81 don’t want to become his disciples too, do you?”
9:28 They 82 heaped insults 83 on him, saying, 84 “You are his disciple! 85 We are disciples of Moses! 9:29 We know that God has spoken to Moses! We do not know where this man 86 comes from!” 9:30 The man replied, 87 “This is a remarkable thing, 88 that you don’t know where he comes from, and yet he caused me to see! 89 9:31 We know that God doesn’t listen to 90 sinners, but if anyone is devout 91 and does his will, God 92 listens to 93 him. 94 9:32 Never before 95 has anyone heard of someone causing a man born blind to see. 96 9:33 If this man 97 were not from God, he could do nothing.” 9:34 They replied, 98 “You were born completely in sinfulness, 99 and yet you presume to teach us?” 100 So they threw him out.
9:35 Jesus heard that they had thrown him out, so he found the man 101 and said to him, “Do you believe in the Son of Man?” 102 9:36 The man 103 replied, 104 “And who is he, sir, that 105 I may believe in him?” 9:37 Jesus told him, “You have seen him; he 106 is the one speaking with you.” 107 9:38 [He said, “Lord, I believe,” and he worshiped him. 108 9:39 Jesus 109 said,] 110 “For judgment I have come into this world, so that those who do not see may gain their sight, 111 and the ones who see may become blind.”
9:40 Some of the Pharisees 112 who were with him heard this 113 and asked him, 114 “We are not blind too, are we?” 115 9:41 Jesus replied, 116 “If you were blind, you would not be guilty of sin, 117 but now because you claim that you can see, 118 your guilt 119 remains.” 120
10:1 “I tell you the solemn truth, 121 the one who does not enter the sheepfold 122 by the door, 123 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 124 opens the door 125 for him, 126 and the sheep hear his voice. He 127 calls his own sheep by name and leads them out. 128 10:4 When he has brought all his own sheep 129 out, he goes ahead of them, and the sheep follow him because they recognize 130 his voice. 10:5 They will never follow a stranger, 131 but will run away from him, because they do not recognize 132 the stranger’s voice.” 133 10:6 Jesus told them this parable, 134 but they 135 did not understand 136 what he was saying to them.
10:7 So Jesus said to them again, “I tell you the solemn truth, 137 I am the door for the sheep. 138 10:8 All who came before me were 139 thieves and robbers, but the sheep did not listen to them. 140 10:9 I am the door. If anyone enters through me, he will be saved, and will come in and go out, 141 and find pasture. 142 10:10 The thief comes only to steal and kill 143 and destroy; I have come so that they may have life, and may have it abundantly. 144
10:11 “I am the good 145 shepherd. The good shepherd lays down his life 146 for the sheep. 10:12 The hired hand, 147 who is not a shepherd and does not own sheep, sees the wolf coming and abandons 148 the sheep and runs away. 149 So the wolf attacks 150 the sheep and scatters them. 10:13 Because he is a hired hand and is not concerned about the sheep, 151 he runs away. 152
10:14 “I am the good shepherd. I 153 know my own 154 and my own know me – 10:15 just as the Father knows me and I know the Father – and I lay down my life 155 for 156 the sheep. 10:16 I have 157 other sheep that do not come from 158 this sheepfold. 159 I must bring them too, and they will listen to my voice, 160 so that 161 there will be one flock and 162 one shepherd. 10:17 This is why the Father loves me 163 – because I lay down my life, 164 so that I may take it back again. 10:18 No one takes it away from me, but I lay it down 165 of my own free will. 166 I have the authority 167 to lay it down, and I have the authority 168 to take it back again. This commandment 169 I received from my Father.”
10:19 Another sharp division took place among the Jewish people 170 because of these words. 10:20 Many of them were saying, “He is possessed by a demon and has lost his mind! 171 Why do you listen to him?” 10:21 Others said, “These are not the words 172 of someone possessed by a demon. A demon cannot cause the blind to see, 173 can it?” 174
10:22 Then came the feast of the Dedication 175 in Jerusalem. 176 10:23 It was winter, 177 and Jesus was walking in the temple area 178 in Solomon’s Portico. 179 10:24 The Jewish leaders 180 surrounded him and asked, 181 “How long will you keep us in suspense? 182 If you are the Christ, 183 tell us plainly.” 184 10:25 Jesus replied, 185 “I told you and you do not believe. The deeds 186 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 187 them eternal life, and they will never perish; 188 no one will snatch 189 them from my hand. 10:29 My Father, who has given them to me, is greater than all, 190 and no one can snatch 191 them from my Father’s hand. 10:30 The Father and I 192 are one.” 193
10:31 The Jewish leaders 194 picked up rocks again to stone him to death. 10:32 Jesus said to them, 195 “I have shown you many good deeds 196 from the Father. For which one of them are you going to stone me?” 10:33 The Jewish leaders 197 replied, 198 “We are not going to stone you for a good deed 199 but for blasphemy, 200 because 201 you, a man, are claiming to be God.” 202
10:34 Jesus answered, 203 “Is it not written in your law, ‘I said, you are gods’? 204 10:35 If those people to whom the word of God came were called ‘gods’ (and the scripture cannot be broken), 205 10:36 do you say about the one whom the Father set apart 206 and sent into the world, ‘You are blaspheming,’ because I said, ‘I am the Son of God’? 10:37 If I do not perform 207 the deeds 208 of my Father, do not believe me. 10:38 But if I do them, even if you do not believe me, believe the deeds, 209 so that you may come to know 210 and understand that I am in the Father and the Father is in me.” 10:39 Then 211 they attempted 212 again to seize him, but he escaped their clutches. 213
10:40 Jesus 214 went back across the Jordan River 215 again to the place where John 216 had been baptizing at an earlier time, 217 and he stayed there. 10:41 Many 218 came to him and began to say, “John 219 performed 220 no miraculous sign, but everything John said about this man 221 was true!” 10:42 And many believed in Jesus 222 there.
11:1 Now a certain man named Lazarus was sick. He was from Bethany, the village where Mary and her sister Martha lived. 223 11:2 (Now it was Mary who anointed the Lord with perfumed oil 224 and wiped his feet dry with her hair, whose brother Lazarus was sick.) 225 11:3 So the sisters sent a message 226 to Jesus, 227 “Lord, look, the one you love is sick.” 11:4 When Jesus heard this, he said, “This sickness will not lead to death, 228 but to God’s glory, 229 so that the Son of God may be glorified through it.” 230 11:5 (Now Jesus loved Martha and her sister and Lazarus.) 231
11:6 So when he heard that Lazarus 232 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.” 233 11:8 The disciples replied, 234 “Rabbi, the Jewish leaders 235 were just now trying 236 to stone you to death! Are 237 you going there again?” 11:9 Jesus replied, 238 “Are there not twelve hours in a day? If anyone walks around in the daytime, he does not stumble, 239 because he sees the light of this world. 240 11:10 But if anyone walks around at night, 241 he stumbles, 242 because the light is not in him.”
11:11 After he said this, he added, 243 “Our friend Lazarus has fallen asleep. 244 But I am going there to awaken him.” 11:12 Then the disciples replied, 245 “Lord, if he has fallen asleep, he will recover.” 11:13 (Now Jesus had been talking about 246 his death, but they 247 thought he had been talking about real sleep.) 248
11:14 Then Jesus told them plainly, “Lazarus has died, 11:15 and I am glad 249 for your sake that I was not there, so that you may believe. 250 But let us go to him.” 11:16 So Thomas (called Didymus 251 ) 252 said to his fellow disciples, “Let us go too, so that we may die with him.” 253
11:17 When 254 Jesus arrived, 255 he found that Lazarus 256 had been in the tomb four days already. 257 11:18 (Now Bethany was less than two miles 258 from Jerusalem, 259 11:19 so many of the Jewish people of the region 260 had come to Martha and Mary to console them 261 over the loss of their brother.) 262 11:20 So when Martha heard that Jesus was coming, she went out to meet him, but Mary was sitting in the house. 263 11:21 Martha 264 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 265 you.” 266
11:23 Jesus replied, 267 “Your brother will come back to life again.” 268 11:24 Martha said, 269 “I know that he will come back to life again 270 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 271 even if he dies, 11:26 and the one who lives and believes in me will never die. 272 Do you believe this?” 11:27 She replied, 273 “Yes, Lord, I believe 274 that you are the Christ, 275 the Son of God who comes into the world.” 276
11:28 And when she had said this, Martha 277 went and called her sister Mary, saying privately, 278 “The Teacher is here and is asking for you.” 279 11:29 So when Mary 280 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 281 who were with Mary 282 in the house consoling her saw her 283 get up quickly and go out. They followed her, because they thought she was going to the tomb to weep 284 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 285 who had come with her weeping, he was intensely moved 286 in spirit and greatly distressed. 287 11:34 He asked, 288 “Where have you laid him?” 289 They replied, 290 “Lord, come and see.” 11:35 Jesus wept. 291 11:36 Thus the people who had come to mourn 292 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! 293 Couldn’t he have done something to keep Lazarus 294 from dying?”
11:38 Jesus, intensely moved 295 again, came to the tomb. (Now it was a cave, and a stone was placed across it.) 296 11:39 Jesus said, “Take away the stone.” 297 Martha, the sister of the deceased, 298 replied, “Lord, by this time the body will have a bad smell, 299 because he has been buried 300 four days.” 301 11:40 Jesus responded, 302 “Didn’t I tell you that if you believe, you would see the glory of God?” 11:41 So they took away 303 the stone. Jesus looked upward 304 and said, “Father, I thank you that you have listened to me. 305 11:42 I knew that you always listen to me, 306 but I said this 307 for the sake of the crowd standing around here, that they may believe that you sent me.” 11:43 When 308 he had said this, he shouted in a loud voice, 309 “Lazarus, come out!” 11:44 The one who had died came out, his feet and hands tied up with strips of cloth, 310 and a cloth wrapped around his face. 311 Jesus said to them, “Unwrap him 312 and let him go.”
11:45 Then many of the people, 313 who had come with Mary and had seen the things Jesus 314 did, believed in him. 11:46 But some of them went to the Pharisees 315 and reported to them 316 what Jesus had done. 11:47 So the chief priests and the Pharisees 317 called the council 318 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, 319 everyone will believe in him, and the Romans will come and take away our sanctuary 320 and our nation.”
11:49 Then one of them, Caiaphas, who was high priest that year, said, 321 “You know nothing at all! 11:50 You do not realize 322 that it is more to your advantage to have one man 323 die for the people than for the whole nation to perish.” 324 11:51 (Now he did not say this on his own, 325 but because he was high priest that year, he prophesied that Jesus was going to die for the Jewish nation, 326 11:52 and not for the Jewish nation 327 only, 328 but to gather together 329 into one the children of God who are scattered.) 330 11:53 So from that day they planned together to kill him.
11:54 Thus Jesus no longer went 331 around publicly 332 among the Judeans, 333 but went away from there to the region near the wilderness, to a town called Ephraim, 334 and stayed there with his disciples. 11:55 Now the Jewish feast of Passover 335 was near, and many people went up to Jerusalem 336 from the rural areas before the Passover to cleanse themselves ritually. 337 11:56 Thus they were looking for Jesus, 338 and saying to one another as they stood in the temple courts, 339 “What do you think? That he won’t come to the feast?” 11:57 (Now the chief priests and the Pharisees 340 had given orders that anyone who knew where Jesus 341 was should report it, so that they could arrest 342 him.) 343
12:1 Then, six days before the Passover, Jesus came to Bethany, where Lazarus lived, whom he 344 had raised from the dead. 12:2 So they prepared a dinner for Jesus 345 there. Martha 346 was serving, and Lazarus was among those present at the table 347 with him. 12:3 Then Mary took three quarters of a pound 348 of expensive aromatic oil from pure nard 349 and anointed the feet of Jesus. She 350 then wiped his feet dry with her hair. (Now the house was filled with the fragrance of the perfumed oil.) 351 12:4 But Judas Iscariot, one of his disciples (the one who was going to betray him) 352 said, 12:5 “Why wasn’t this oil sold for three hundred silver coins 353 and the money 354 given to the poor?” 12:6 (Now Judas 355 said this not because he was concerned about the poor, but because he was a thief. As keeper of the money box, 356 he used to steal what was put into it.) 357 12:7 So Jesus said, “Leave her alone. She has kept it for the day of my burial. 358 12:8 For you will always have the poor with you, but you will not always have me!” 359
12:9 Now a large crowd of Judeans 360 learned 361 that Jesus 362 was there, and so they came not only because of him 363 but also to see Lazarus whom he had raised from the dead. 12:10 So the chief priests planned to kill Lazarus too, 364 12:11 for on account of him many of the Jewish people from Jerusalem 365 were going away and believing in Jesus.
12:12 The next day the large crowd that had come to the feast heard that Jesus was coming to Jerusalem. 366 12:13 So they took branches of palm trees 367 and went out to meet him. They began to shout, 368 “Hosanna! 369 Blessed is the one who comes in the name of the Lord! 370 Blessed is 371 the king of Israel!” 12:14 Jesus found a young donkey 372 and sat on it, just as it is written, 12:15 “Do not be afraid, people of Zion; 373 look, your king is coming, seated on a donkey’s colt!” 374 12:16 (His disciples did not understand these things when they first happened, 375 but when Jesus was glorified, 376 then they remembered that these things were written about him and that these things had happened 377 to him.) 378
12:17 So the crowd who had been with him when he called Lazarus out of the tomb and raised him from the dead were continuing to testify about it. 379 12:18 Because they had heard that Jesus 380 had performed this miraculous sign, the crowd went out to meet him. 12:19 Thus the Pharisees 381 said to one another, “You see that you can do nothing. Look, the world has run off after him!”
12:20 Now some Greeks 382 were among those who had gone up to worship at the feast. 12:21 So these approached Philip, 383 who was from Bethsaida in Galilee, and requested, 384 “Sir, we would like to see Jesus.” 12:22 Philip went and told Andrew, and they both 385 went and told Jesus. 12:23 Jesus replied, 386 “The time 387 has come for the Son of Man to be glorified. 388 12:24 I tell you the solemn truth, 389 unless a kernel of wheat falls into the ground and dies, it remains by itself alone. 390 But if it dies, it produces 391 much grain. 392 12:25 The one who loves his life 393 destroys 394 it, and the one who hates his life in this world guards 395 it for eternal life. 12:26 If anyone wants to serve me, he must follow 396 me, and where I am, my servant will be too. 397 If anyone serves me, the Father will honor him.
12:27 “Now my soul is greatly distressed. And what should I say? ‘Father, deliver me 398 from this hour’? 399 No, but for this very reason I have come to this hour. 400 12:28 Father, glorify your name.” Then a voice came from heaven, 401 “I have glorified it, 402 and I will glorify it 403 again.” 12:29 The crowd that stood there and heard the voice 404 said that it had thundered. Others said that an angel had spoken to him. 405 12:30 Jesus said, 406 “This voice has not come for my benefit 407 but for yours. 12:31 Now is the judgment of this world; now the ruler of this world 408 will be driven out. 409 12:32 And I, when I am lifted up from the earth, will draw all people 410 to myself.” 12:33 (Now he said this to indicate clearly what kind of death he was going to die.) 411
12:34 Then the crowd responded, 412 “We have heard from the law that the Christ 413 will remain forever. 414 How 415 can you say, ‘The Son of Man must be lifted up’? Who is this Son of Man?” 12:35 Jesus replied, 416 “The light is with you for a little while longer. 417 Walk while you have the light, so that the darkness may not overtake you. 418 The one who walks in the darkness does not know where he is going. 12:36 While you have the light, believe in the light, so that you may become sons of light.” 419 When Jesus had said these things, he went away and hid himself from them.
12:37 Although Jesus 420 had performed 421 so many miraculous signs before them, they still refused to believe in him, 12:38 so that the word 422 of Isaiah the prophet would be fulfilled. He said, 423 “Lord, who has believed our message, and to whom has the arm of the Lord 424 been revealed?” 425 12:39 For this reason they could not believe, 426 because again Isaiah said,
12:40 “He has blinded their eyes
and hardened their heart, 427
so that they would not see with their eyes
and understand with their heart, 428
and turn to me, 429 and I would heal them.” 430
12:41 Isaiah said these things because he saw Christ’s 431 glory, and spoke about him.
12:42 Nevertheless, even among the rulers 432 many believed in him, but because of the Pharisees 433 they would not confess Jesus to be the Christ, 434 so that they would not be put out of 435 the synagogue. 436 12:43 For they loved praise 437 from men more than praise 438 from God.
12:44 But Jesus shouted out, 439 “The one who believes in me does not believe in me, but in the one who sent me, 440 12:45 and the one who sees me sees the one who sent me. 441 12:46 I have come as a light into the world, so that everyone who believes in me should not remain in darkness. 12:47 If anyone 442 hears my words and does not obey them, 443 I do not judge him. For I have not come to judge the world, but to save the world. 444 12:48 The one who rejects me and does not accept 445 my words has a judge; 446 the word 447 I have spoken will judge him at the last day. 12:49 For I have not spoken from my own authority, 448 but the Father himself who sent me has commanded me 449 what I should say and what I should speak. 12:50 And I know that his commandment is eternal life. 450 Thus the things I say, I say just as the Father has told me.” 451
13:1 Just before the Passover feast, Jesus knew that his time 452 had come to depart 453 from this world to the Father. Having loved his own who were in the world, he now loved them to the very end. 454 13:2 The evening meal 455 was in progress, and the devil had already put into the heart 456 of Judas Iscariot, Simon’s son, that he should betray 457 Jesus. 458 13:3 Because Jesus 459 knew that the Father had handed all things over to him, 460 and that he had come from God and was going back to God, 13:4 he got up from the meal, removed 461 his outer clothes, 462 took a towel and tied it around himself. 463 13:5 He poured water into the washbasin and began to wash the disciples’ feet and to dry them with the towel he had wrapped around himself. 464
13:6 Then he came to Simon Peter. Peter 465 said to him, “Lord, are you going to wash 466 my feet?” 13:7 Jesus replied, 467 “You do not understand 468 what I am doing now, but you will understand 469 after these things.” 13:8 Peter said to him, “You will never wash my feet!” 470 Jesus replied, 471 “If I do not wash you, you have no share with me.” 472 13:9 Simon Peter said to him, “Lord, wash 473 not only my feet, but also my hands and my head!” 13:10 Jesus replied, 474 “The one who has bathed needs only to wash his feet, 475 but is completely 476 clean. 477 And you disciples 478 are clean, but not every one of you.” 13:11 (For Jesus 479 knew the one who was going to betray him. For this reason he said, “Not every one of you is 480 clean.”) 481
13:12 So when Jesus 482 had washed their feet and put his outer clothing back on, he took his place at the table 483 again and said to them, “Do you understand 484 what I have done for you? 13:13 You call me ‘Teacher’ and ‘Lord,’ and do so correctly, 485 for that is what I am. 486 13:14 If I then, your Lord and Teacher, have washed your feet, you too ought to wash one another’s feet. 13:15 For I have given you an example 487 – you should do just as I have done for you. 13:16 I tell you the solemn truth, 488 the slave 489 is not greater than his master, nor is the one who is sent as a messenger 490 greater than the one who sent him. 13:17 If you understand 491 these things, you will be blessed if you do them.
13:18 “What I am saying does not refer to all of you. I know the ones I have chosen. But this is to fulfill the scripture, 492 ‘The one who eats my bread 493 has turned against me.’ 494 13:19 I am telling you this now, 495 before it happens, so that when it happens you may believe 496 that I am he. 497 13:20 I tell you the solemn truth, 498 whoever accepts 499 the one I send accepts me, and whoever accepts me accepts the one who sent me.” 500
13:21 When he had said these things, Jesus was greatly distressed 501 in spirit, and testified, 502 “I tell you the solemn truth, 503 one of you will betray me.” 504 13:22 The disciples began to look at one another, worried and perplexed 505 to know which of them he was talking about. 13:23 One of his disciples, the one Jesus loved, 506 was at the table 507 to the right of Jesus in a place of honor. 508 13:24 So Simon Peter 509 gestured to this disciple 510 to ask Jesus 511 who it was he was referring to. 512 13:25 Then the disciple whom Jesus loved 513 leaned back against Jesus’ chest and asked him, “Lord, who is it?” 13:26 Jesus replied, 514 “It is the one to whom I will give this piece of bread 515 after I have dipped it in the dish.” 516 Then he dipped the piece of bread in the dish 517 and gave it to Judas Iscariot, Simon’s son. 13:27 And after Judas 518 took the piece of bread, Satan entered into him. 519 Jesus said to him, 520 “What you are about to do, do quickly.” 13:28 (Now none of those present at the table 521 understood 522 why Jesus 523 said this to Judas. 524 13:29 Some thought that, because Judas had the money box, Jesus was telling him to buy whatever they needed for the feast, 525 or to give something to the poor.) 526 13:30 Judas 527 took the piece of bread and went out immediately. (Now it was night.) 528
13:31 When 529 Judas 530 had gone out, Jesus said, “Now the Son of Man is glorified, and God is glorified in him. 13:32 If God is glorified in him, 531 God will also glorify him in himself, and he will glorify him right away. 532 13:33 Children, I am still with you for a little while. You will look for me, 533 and just as I said to the Jewish religious leaders, 534 ‘Where I am going you cannot come,’ 535 now I tell you the same. 536
13:34 “I give you a new commandment – to love 537 one another. Just as I have loved you, you also are to love one another. 538 13:35 Everyone 539 will know by this that you are my disciples – if you have love for one another.”
13:36 Simon Peter said to him, “Lord, where are you going?” Jesus replied, 540 “Where I am going, you cannot follow me now, but you will follow later.” 13:37 Peter said to him, “Lord, why can’t I follow you now? I will lay down my life for you!” 541 13:38 Jesus answered, “Will you lay down your life for me? 542 I tell you the solemn truth, 543 the rooster will not crow until you have denied me three times!
14:1 “Do not let your hearts be distressed. 544 You believe in God; 545 believe also in me. 14:2 There are many dwelling places 546 in my Father’s house. 547 Otherwise, I would have told you, because 548 I am going away to make ready 549 a place for you. 550 14:3 And if I go and make ready 551 a place for you, I will come again and take you 552 to be with me, 553 so that where I am you may be too. 14:4 And you know the way where I am going.” 554
14:5 Thomas said, 555 “Lord, we don’t know where you are going. How can we know the way?” 14:6 Jesus replied, 556 “I am the way, and the truth, and the life. 557 No one comes to the Father except through me. 14:7 If you have known me, you will know my Father too. 558 And from now on you do know him and have seen him.”
14:8 Philip said, 559 “Lord, show us the Father, and we will be content.” 560 14:9 Jesus replied, 561 “Have I been with you for so long, and you have not known 562 me, Philip? The person who has seen me has seen the Father! How can you say, ‘Show us the Father’? 14:10 Do you not believe that I am in the Father, and the Father is in me? 563 The words that I say to you, I do not speak on my own initiative, 564 but the Father residing in me performs 565 his miraculous deeds. 566 14:11 Believe me that I am in the Father, and the Father is in me, but if you do not believe me, 567 believe because of the miraculous deeds 568 themselves. 14:12 I tell you the solemn truth, 569 the person who believes in me will perform 570 the miraculous deeds 571 that I am doing, 572 and will perform 573 greater deeds 574 than these, because I am going to the Father. 14:13 And I will do whatever you ask in my name, 575 so that the Father may be glorified 576 in the Son. 14:14 If you ask me anything in my name, I will do it.
14:15 “If you love me, you will obey 577 my commandments. 578 14:16 Then 579 I will ask the Father, and he will give you another Advocate 580 to be with you forever – 14:17 the Spirit of truth, whom the world cannot accept, 581 because it does not see him or know him. But you know him, because he resides 582 with you and will be 583 in you.
14:18 “I will not abandon 584 you as orphans, 585 I will come to you. 586 14:19 In a little while 587 the world will not see me any longer, but you will see me; because I live, you will live too. 14:20 You will know at that time 588 that I am in my Father and you are in me and I am in you. 14:21 The person who has my commandments and obeys 589 them is the one who loves me. 590 The one 591 who loves me will be loved by my Father, and I will love him and will reveal 592 myself to him.”
14:22 “Lord,” Judas (not Judas Iscariot) 593 said, 594 “what has happened that you are going to reveal 595 yourself to us and not to the world?” 14:23 Jesus replied, 596 “If anyone loves me, he will obey 597 my word, and my Father will love him, and we will come to him and take up residence with him. 598 14:24 The person who does not love me does not obey 599 my words. And the word 600 you hear is not mine, but the Father’s who sent me.
14:25 “I have spoken these things while staying 601 with you. 14:26 But the Advocate, 602 the Holy Spirit, whom the Father will send in my name, will teach you 603 everything, 604 and will cause you to remember everything 605 I said to you.
14:27 “Peace I leave with you; 606 my peace I give to you; I do not give it 607 to you as the world does. 608 Do not let your hearts be distressed or lacking in courage. 609 14:28 You heard me say to you, 610 ‘I am going away and I am coming back to you.’ If you loved me, you would be glad 611 that I am going to the Father, because the Father is greater than I am. 612 14:29 I have told you now before it happens, so that when it happens you may believe. 613 14:30 I will not speak with you much longer, 614 for the ruler of this world is coming. 615 He has no power over me, 616 14:31 but I am doing just what the Father commanded me, so that the world may know 617 that I love the Father. 618 Get up, let us go from here.” 619
1 tn Or “going along.” The opening words of chap. 9, καὶ παράγων (kai paragwn), convey only the vaguest indication of the circumstances.
2 tn Grk “asked him, saying.”
3 tn Grk “this one.”
4 tn Grk “in order that he should be born blind.”
3 tn Grk “this one.”
4 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.”
5 tn Or “deeds”; Grk “works.”
6 tn Or “manifested,” “brought to light.”
7 tn Grk “in him.”
4 tn Grk “We must work the works.”
5 tn Or “of him who sent me” (God).
6 tn Or “while.”
5 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).
6 tn Grk “said these things.”
7 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.
8 tn Because of the length and complexity of the Greek sentence, the conjunction καί (kai) was replaced by a third person pronoun and a new sentence started here in the translation.
9 tn Grk “on his.”
7 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.
8 sn This is a parenthetical note by the author. Why does he comment on the meaning of the name of the pool? Here, the significance is that the Father sent the Son, and the Son sent the man born blind. The name of the pool is applicable to the man, but also to Jesus himself, who was sent from heaven.
9 tn Grk “So he”; the referent (the blind man) is specified in the translation for clarity.
8 tn Or “formerly.”
9 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.
10 tn Grk “the one.”
9 tn Grk “Others were saying.”
10 tn Grk “This is the one.”
11 tn Grk “No, but he is like him.”
12 tn Grk “That one”; the referent (the man himself) is specified in the translation for clarity.
13 tn Grk “I am he.”
10 tn Grk “So they were saying to him.”
11 tn Grk “How then were your eyes opened” (an idiom referring to restoration of sight).
11 tn Grk “That one answered.”
12 tn Or “clay” (moistened earth of a clay-like consistency).
13 tn Grk “and smeared.” Direct objects in Greek were often omitted when obvious from the context.
14 tn Grk “said to me.”
15 tn Or “and I gained my sight.”
12 tn Grk “And they said.”
13 tn Grk “that one.” “Man” is more normal English style for the referent.
14 tn Grk “He said.”
13 tn Grk “who was formerly blind.”
14 sn See the note on Pharisees in 1:24.
14 tn Or “clay” (moistened earth of a clay-like consistency).
15 tn Grk “and opened his eyes” (an idiom referring to restoration of sight).
16 sn This is a parenthetical note by the author.
15 tn Or “how he had become able to see.”
16 tn Grk “And he said to them.”
17 tn Or “clay” (moistened earth of a clay-like consistency).
18 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).
16 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”).
17 tn Grk “he does not keep.”
18 sn The Jewish religious leaders considered the work involved in making the mud to be a violation of the Sabbath.
19 tn Grk “do.”
20 tn Or “So there was discord.”
17 tn Grk “the blind man.”
18 tn Grk “since he opened your eyes” (an idiom referring to restoration of sight).
19 tn Grk “And he said, ‘He is a prophet.’”
18 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.”
19 tn The Greek text contains the words “about him” at this point: “the Jewish authorities did not believe about him…”
20 tn Grk “they called.”
21 tn Or “the man who had gained his sight.”
19 tn Grk “and they asked them, saying”; the referent (the parents) has been specified in the translation for clarity.
20 tn The Greek pronoun and verb are both plural (both parents are addressed).
20 tn Grk “So his parents answered and said.”
21 tn Grk “who opened his eyes” (an idiom referring to restoration of sight).
22 tn Or “he is of age.”
22 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.
23 tn Grk “confessed him.”
24 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
25 tn Or “would be expelled from.”
26 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.
23 tn Or “he is of age.”
24 sn This is a parenthetical note by the author explaining the parents’ response.
24 tn Grk “they called.”
25 tn Grk “who was blind.”
26 tn Grk “Give glory to God” (an idiomatic formula used in placing someone under oath to tell the truth).
27 tn The phrase “this man” is a reference to Jesus.
25 tn Grk “Then that one answered.”
26 tn Grk “open your eyes” (an idiom referring to restoration of sight).
27 tn Grk “He answered them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
28 tn Grk “you did not hear.”
29 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.
30 tn The word “people” is supplied in the translation to clarify the plural Greek pronoun and verb.
28 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.
29 tn The Greek word means “to insult strongly” or “slander.”
30 tn Grk “and said.”
31 tn Grk “You are that one’s disciple.”
29 tn Grk “where this one.”
30 tn Grk “The man answered and said to them.” This has been simplified in the translation to “The man replied.”
31 tn Grk “For in this is a remarkable thing.”
32 tn Grk “and he opened my eyes” (an idiom referring to restoration of sight).
31 tn Grk “God does not hear.”
32 tn Or “godly.”
33 tn Grk “he”; the referent (God) has been specified in the translation for clarity.
34 tn Or “hears.”
35 tn Grk “this one.”
32 tn Or “Never from the beginning of time,” Grk “From eternity.”
33 tn Grk “someone opening the eyes of a man born blind” (“opening the eyes” is an idiom referring to restoration of sight).
33 tn Grk “this one.”
34 tn Grk “They answered and said to him.” This has been simplified in the translation to “They replied.”
35 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.
36 tn Grk “and are you teaching us?”
35 tn Grk “found him”; the referent (the man) has been specified in the translation for clarity.
36 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.
36 tn Grk “That one.”
37 tn Grk answered and said.” This has been simplified in the translation to “replied.”
38 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.
37 tn Grk “that one.”
38 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.
38 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.
39 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.
40 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
41 tn Or “that those who do not see may see.”
40 sn See the note on Pharisees in 1:24.
41 tn Grk “heard these things.”
42 tn Grk “and said to him.”
43 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?”).
41 tn Grk “Jesus said to them.”
42 tn Grk “you would not have sin.”
43 tn Grk “now because you say, ‘We see…’”
44 tn Or “your sin.”
45 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).
42 tn Grk “Truly, truly, I say to you.”
43 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).
44 tn Or “entrance.”
43 tn Or “porter” (British English).
44 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.
45 tn Grk “For this one.”
46 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.
47 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.
44 tn The word “sheep” is not in the Greek text, but is implied.
45 tn Grk “because they know.”
45 tn Or “someone whom they do not know.”
46 tn Grk “know.”
47 tn Or “the voice of someone they do not know.”
46 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.
47 tn Grk “these.”
48 tn Or “comprehend.”
47 tn Grk “Truly, truly, I say to you.”
48 tn Or “I am the sheep’s door.”
48 tn Grk “are” (present tense).
49 tn Or “the sheep did not hear them.”
49 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.
50 sn That is, pasture land in contrast to cultivated land.
50 tn That is, “to slaughter” (in reference to animals).
51 tn That is, more than one would normally expect or anticipate.
51 tn Or “model” (see R. E. Brown, John [AB], 1:386, who argues that “model” is a more exact translation of καλός [kalos] here).
52 tn Or “The good shepherd dies willingly.”
52 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.
53 tn Grk “leaves.”
54 tn Or “flees.”
55 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.
53 tn Grk “does not have a care for the sheep.”
54 tc The phrase “he runs away” is lacking in several important
54 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.
55 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.”
55 tn Or “I die willingly.”
56 tn Or “on behalf of” or “for the sake of.”
56 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.
57 tn Or “that do not belong to”; Grk “that are not of.”
58 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.
59 tn Grk “they will hear my voice.”
60 tn Grk “voice, and.”
61 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.
57 tn Grk “Because of this the Father loves me.”
58 tn Or “die willingly.”
58 tn Or “give it up.”
59 tn Or “of my own accord.” “Of my own free will” is given by BDAG 321 s.v. ἐμαυτοῦ c.
60 tn Or “I have the right.”
61 tn Or “I have the right.”
62 tn Or “order.”
59 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.
60 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.
61 tn Or “the sayings.”
62 tn Grk “open the eyes of the blind” (“opening the eyes” is an idiom referring to restoration of sight).
63 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?”).
62 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.
63 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
63 sn It was winter. The feast began on 25 Kislev, in November-December of the modern Gregorian calendar.
64 tn Grk “in the temple.”
65 tn Or “portico,” “colonnade”; Grk “stoa.”
64 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.
65 tn Grk “said to him.” This has been translated as “asked” for stylistic reasons.
66 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.”
67 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
68 tn Or “publicly.”
65 tn Grk “answered them.”
66 tn Or “the works.”
66 tn Grk “And I give.”
67 tn Or “will never die” or “will never be lost.”
68 tn Or “no one will seize.”
67 tn Or “is superior to all.”
68 tn Or “no one can seize.”
68 tn Grk “I and the Father.” The order has been reversed to reflect English style.
69 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).
69 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.
70 tn Grk “Jesus answered them.”
71 tn Or “good works.”
71 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.
72 tn Grk “answered him.”
73 tn Or “good work.”
74 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).
75 tn Grk “and because.”
76 tn Grk “you, a man, make yourself to be God.”
72 tn Grk “answered them.”
73 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?
73 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.
74 tn Or “dedicated.”
75 tn Or “do.”
76 tn Or “works.”
76 tn Or “works.”
77 tn Or “so that you may learn.”
77 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.
78 tn Grk “they were seeking.”
79 tn Grk “he departed out of their hand.”
78 tn Grk “He”; the referent (Jesus) has been specified in the translation for clarity.
79 tn The word “River” is not in the Greek text but is supplied for clarity.
80 sn John refers to John the Baptist.
81 tn Grk “formerly.”
79 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.
80 sn John refers to John the Baptist.
81 tn Grk “did.”
82 tn Grk “this one.”
80 tn Grk “in him.”
81 tn Grk “from Bethany, the village of Mary and her sister Martha.”
82 tn Or “perfume,” “ointment.”
83 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.
83 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.
84 tn Grk “to him, saying”; the referent (Jesus) is specified in the translation for clarity.
84 tn Grk “This sickness is not to death.”
85 tn Or “to God’s praise.”
86 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.
85 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.
86 tn Grk “that he”; the referent (Lazarus) has been specified in the translation for clarity.
87 sn The village of Bethany, where Lazarus was, lies in Judea, less than 2 mi (3 km) from Jerusalem (see 11:18).
88 tn Grk “The disciples said to him.”
89 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.
90 tn Grk “seeking.”
91 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.
89 tn Grk “Jesus answered.”
90 tn Or “he does not trip.”
91 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).
90 tn Grk “in the night.”
91 tn Or “he trips.”
91 tn Grk “He said these things, and after this he said to them.”
92 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).
92 tn Grk “Then the disciples said to him.”
93 tn Or “speaking about.”
94 tn Grk “these.”
95 tn Grk “the sleep of slumber”; this is a redundant expression to emphasize physical sleep as opposed to death.
94 tn Grk “and I rejoice.”
95 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.
95 sn Didymus means “the twin” in Greek.
96 sn This is a parenthetical note by the author.
97 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.
96 tn Grk “Then when.”
97 tn Grk “came.”
98 tn Grk “he”; the referent (Lazarus) has been specified in the translation for clarity.
99 tn Grk “he had already had four days in the tomb” (an idiom).
97 tn Or “three kilometers”; Grk “fifteen stades” (a stade as a unit of linear measure is about 607 feet or 187 meters).
98 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
98 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.
99 tn Or “to comfort them” or “to offer them sympathy.”
100 tn Grk “to comfort them concerning their brother”; the words “loss of” are not in the Greek text but are implied.
99 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.
100 tn Grk “Then Martha.” Here οὖν (oun) has not been translated for stylistic reasons.
101 tn Or “give.”
102 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.”
102 tn Grk “Jesus said to her.”
103 tn Or “Your brother will rise again.”
103 tn Grk “Martha said to him.”
104 tn Or “will rise again.”
104 tn That is, will come to life.
105 tn Grk “will never die forever.”
106 tn Grk “She said to him.”
107 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.
108 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
109 tn Or “the Son of God, the one who comes into the world.”
107 tn Grk “she”; the referent (Martha) has been specified in the translation for clarity.
108 tn Or “in secret” (as opposed to publicly, so that the other mourners did not hear).
109 tn Grk “is calling you.”
108 tn Grk “she”; the referent (Mary) has been specified in the translation for clarity.
109 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.
110 tn Grk “her”; the referent (Mary) has been specified in the translation for clarity.
111 tn Grk “Mary”; the proper name (Mary) has been replaced with the pronoun (her) in keeping with conventional English style, to avoid repetition.
112 tn Or “to mourn” (referring to the loud wailing or crying typical of public mourning in that culture).
110 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.
111 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.
112 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.
111 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.
112 tn Or “Where have you placed him?”
113 tn Grk “They said to him.” The indirect object αὐτῷ (autw) has not been translated here for stylistic reasons.
112 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.
113 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.
114 tn Grk “who opened the eyes of the blind man” (“opening the eyes” is an idiom referring to restoration of sight).
115 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.
115 tn Or (perhaps) “Jesus was deeply indignant.”
116 sn This is a parenthetical note by the author.
116 tn Or “Remove the stone.”
117 tn Grk “the sister of the one who had died.”
118 tn Grk “already he stinks.”
119 tn Or “been there” (in the tomb – see John 11:17).
120 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.
117 tn Grk “Jesus said to her.”
118 tn Or “they removed.”
119 tn Grk “lifted up his eyes above.”
120 tn Or “that you have heard me.”
119 tn Grk “that you always hear me.”
120 tn The word “this” is not in the Greek text. Direct objects in Greek were often omitted when clear from the context.
120 tn Grk “And when.”
121 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).
121 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.
122 tn Grk “and his face tied around with cloth.”
123 tn Grk “Loose him.”
122 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.
123 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
123 sn See the note on Pharisees in 1:24.
124 tn Grk “told them.”
124 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.
125 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.
125 tn Grk “If we let him do thus.”
126 tn Or “holy place”; Grk “our place” (a reference to the temple in Jerusalem).
126 tn Grk “said to them.” The indirect object αὐτοῖς (autois) has not been translated for stylistic reasons.
127 tn Or “you are not considering.”
128 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.
129 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.
128 tn Grk “say this from himself.”
129 tn The word “Jewish” is not in the Greek text, but is clearly implied by the context (so also NIV; TEV “the Jewish people”).
129 tn See the note on the word “nation” in the previous verse.
130 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.
131 tn Grk “that he might gather together.”
132 sn This is a parenthetical note by the author.
130 tn Grk “walked.”
131 tn Or “openly.”
132 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.
133 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.
131 tn Grk “the Passover of the Jews.” This is the final Passover of Jesus’ ministry. The author is now on the eve of the week of the Passion. Some time prior to the feast itself, Jerusalem would be crowded with pilgrims from the surrounding districts (ἐκ τῆς χώρας, ek th" cwra") who had come to purify themselves ceremonially before the feast.
132 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
133 tn Or “to purify themselves” (to undergo or carry out ceremonial cleansing before participating in the Passover celebration).
132 tn Grk “they were seeking Jesus.”
133 tn Grk “in the temple.”
133 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.
134 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
135 tn Or “could seize.”
136 sn This is a parenthetical note by the author.
134 tn Grk “whom Jesus,” but a repetition of the proper name (Jesus) here would be redundant in the English clause structure, so the pronoun (“he”) is substituted in the translation.
135 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity and to conform with contemporary English style.
136 tn Grk “And Martha.” The connective καί (kai, “and”) has been omitted in the translation because it would produce a run-on sentence in English.
137 tn Grk “reclining at the table.”
136 tn Or “half a liter”; Grk “a pound” (that is, a Roman pound, about 325 grams or 12 ounces).
137 tn Μύρον (muron) was usually made of myrrh (from which the English word is derived) but here it is used in the sense of ointment or perfumed oil (L&N 6.205). The adjective πιστικῆς (pistikh") is difficult with regard to its exact meaning; some have taken it to derive from πίστις (pistis) and relate to the purity of the oil of nard. More probably it is something like a brand name, “pistic nard,” the exact significance of which has not been discovered.
138 tn Grk “And she.” Because of the difference between Greek style, which often begins sentences or clauses with “and,” and English style, which generally does not, καί (kai) has not been translated here.
139 sn This is a parenthetical note by the author. With a note characteristic of someone who was there and remembered, the author adds that the house was filled with the fragrance of the perfumed oil. In the later rabbinic literature, Ecclesiastes Rabbah 7.1.1 states “The fragrance of good oil is diffused from the bedroom to the dining hall, but a good name is diffused from one end of the world to the other.” If such a saying was known in the 1st century, this might be the author’s way of indicating that Mary’s act of devotion would be spoken of throughout the entire world (compare the comment in Mark 14:9).
137 sn This is a parenthetical note by the author.
138 tn Grk “three hundred denarii.” The denarius was a silver coin worth a standard day’s wage, so the value exceeded what a laborer could earn in a year (taking into account Sabbaths and feast days when no work was done).
139 tn The words “the money” are not in the Greek text, but are implied (as the proceeds from the sale of the perfumed oil).
139 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
140 tn Grk “a thief, and having the money box.” Dividing the single Greek sentence improves the English style.
141 sn This is a parenthetical note by the author. This is one of the indications in the gospels that Judas was of bad character before the betrayal of Jesus. John states that he was a thief and had responsibility for the finances of the group. More than being simply a derogatory note about Judas’ character, the inclusion of the note at this particular point in the narrative may be intended to link the frustrated greed of Judas here with his subsequent decision to betray Jesus for money. The parallel accounts in Matthew and Mark seem to indicate that after this incident Judas went away immediately and made his deal with the Jewish authorities to deliver up Jesus. Losing out on one source of sordid gain, he immediately went out and set up another.
140 tn Grk “Leave her alone, that for the day of my burial she may keep it.” The construction with ἵνα (Jina) is somewhat ambiguous. The simplest way to read it would be, “Leave her alone, that she may keep it for the day of my burial.” This would imply that Mary was going to use the perfumed oil on that day, while vv. 3 and 5 seem to indicate clearly that she had already used it up. Some understand the statement as elliptical: “Leave her alone; (she did this) in order to keep it for the day of my burial.” Another alternative would be an imperatival use of ἵνα with the meaning: “Leave her alone; let her keep it.” The reading of the Byzantine text, which omits the ἵνα and substitutes a perfect tense τετήρηκεν (tethrhken), while not likely to be original, probably comes close to the meaning of the text, and that has been followed in this translation.
141 tc A few isolated witnesses omit v. 8 (D sys), part of v. 8 (Ì75), or vv. 7-8 ({0250}). The latter two omissions are surely due to errors of sight, while the former can be attributed to D’s sometimes erratic behavior. The verse is secure in light of the overwhelming evidence on its behalf.
142 tn Grk “of the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory (“Judeans”; cf. BDAG 479 s.v. ᾿Ιουδαῖος 2.e), the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem and the surrounding area who by this time had heard about the resurrection of Lazarus and were curious to see him.
143 tn Grk “knew.”
144 tn Grk “he”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the referent (Jesus) has been specified here.
145 tn Grk “Jesus”; normal English clause structure specifies the referent first and substitutes the pronoun in subsequent references to the same individual, so the pronoun (“him”) has been substituted here.
143 sn According to John 11:53 the Jewish leadership had already planned to kill Jesus. This plot against Lazarus apparently never got beyond the planning stage, however, since no further mention is made of it by the author.
144 tn Grk “the Jews.” Here the phrase refers to the residents of Jerusalem who had heard about the resurrection of Lazarus and as a result were embracing Jesus as Messiah. See also the note on the phrase “Judeans” in v. 9.
145 map For location see Map5-B1; Map6-F3; Map7-E2; Map8-F2; Map10-B3; JP1-F4; JP2-F4; JP3-F4; JP4-F4.
146 sn The Mosaic law stated (Lev 23:40) that branches of palm trees were to be used to celebrate the feast of Tabernacles. Later on they came to be used to celebrate other feasts as well (1 Macc. 13:51, 2 Macc. 10:7).
147 tn Grk “And they were shouting.” An ingressive force for the imperfect tense (“they began to shout” or “they started shouting”) is natural in this sequence of events. The conjunction καί (kai, “and”) is left untranslated to improve the English style.
148 tn The expression ῾Ωσαννά (Jwsanna, literally in Hebrew, “O Lord, save”) in the quotation from Ps 118:25-26 was probably by this time a familiar liturgical expression of praise, on the order of “Hail to the king,” although both the underlying Aramaic and Hebrew expressions meant “O Lord, save us.” As in Mark 11:9 the introductory ὡσαννά is followed by the words of Ps 118:25, εὐλογημένος ὁ ἐρχόμενος ἐν ὀνόματι κυρίου (euloghmeno" Jo ercomeno" en onomati kuriou), although in the Fourth Gospel the author adds for good measure καὶ ὁ βασιλεὺς τοῦ ᾿Ισραήλ (kai Jo basileu" tou Israhl). In words familiar to every Jew, the author is indicating that at this point every messianic expectation is now at the point of realization. It is clear from the words of the psalm shouted by the crowd that Jesus is being proclaimed as messianic king. See E. Lohse, TDNT 9:682-84.
149 sn A quotation from Ps 118:25-26.
150 tn Grk “Blessed is the one who comes in the name of the Lord, even the King of Israel.” The words “Blessed is” are not repeated in the Greek text, but are repeated in the translation to avoid the awkwardness in English of the ascensive καί (kai).
147 sn The author does not repeat the detailed accounts of the finding of the donkey recorded in the synoptic gospels. He does, however, see the event as a fulfillment of scripture, which he indicates by quoting Zech 9:9.
148 tn Grk “Do not be afraid, daughter of Zion” (the phrase “daughter of Zion” is an idiom for the inhabitants of Jerusalem: “people of Zion”). The idiom “daughter of Zion” has been translated as “people of Zion” because the original idiom, while firmly embedded in the Christian tradition, is not understandable to most modern English readers.
149 sn A quotation from Zech 9:9.
149 tn Or “did not understand these things at first”; Grk “formerly.”
150 sn When Jesus was glorified, that is, glorified through his resurrection, exaltation, and return to the Father. Jesus’ glorification is consistently portrayed this way in the Gospel of John.
151 tn Grk “and that they had done these things,” though the referent is probably indefinite and not referring to the disciples; as such, the best rendering is as a passive (see ExSyn 402-3; R. E. Brown, John [AB], 1:458).
152 sn The comment His disciples did not understand these things when they first happened (a parenthetical note by the author) informs the reader that Jesus’ disciples did not at first associate the prophecy from Zechariah with the events as they happened. This came with the later (postresurrection) insight which the Holy Spirit would provide after Jesus’ resurrection and return to the Father. Note the similarity with John 2:22, which follows another allusion to a prophecy in Zechariah (14:21).
150 tn The word “it” is not included in the Greek text. Direct objects in Greek were often omitted when clear from the context.
151 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
152 sn See the note on Pharisees in 1:24.
153 sn These Greeks (῞Ελληνές τινες, {ellhne" tine") who had come up to worship at the feast were probably “God-fearers” rather than proselytes in the strict sense. Had they been true proselytes, they would probably not have been referred to as Greeks any longer. Many came to worship at the major Jewish festivals without being proselytes to Judaism, for example, the Ethiopian eunuch in Acts 8:27, who could not have been a proselyte if he were physically a eunuch.
154 sn These Greeks approached Philip, although it is not clear why they did so. Perhaps they identified with his Greek name (although a number of Jews from border areas had Hellenistic names at this period). By see it is clear they meant “speak with,” since anyone could “see” Jesus moving through the crowd. The author does not mention what they wanted to speak with Jesus about.
155 tn Grk “and were asking him, saying.” The participle λέγοντες (legontes) is redundant in contemporary English and has not been translated here.
155 tn Grk “Andrew and Philip”; because a repetition of the proper names would be redundant in contemporary English style, the phrase “they both” has been substituted in the translation.
156 tn Grk “Jesus answered them, saying.” The participle λέγων (legwn) is redundant in contemporary English and has not been translated here.
157 tn Grk “the hour.”
158 sn Jesus’ reply, the time has come for the Son of Man to be glorified, is a bit puzzling. As far as the author’s account is concerned, Jesus totally ignores these Greeks and makes no further reference to them whatsoever. It appears that his words are addressed to Andrew and Philip, but in fact they must have had a wider audience, including possibly the Greeks who had wished to see him in the first place. The words the time has come recall all the previous references to “the hour” throughout the Fourth Gospel (see the note on time in 2:4). There is no doubt, in light of the following verse, that Jesus refers to his death here. On his pathway to glorification lies the cross, and it is just ahead.
157 tn Grk “Truly, truly, I say to you.”
158 tn Or “it remains only a single kernel.”
159 tn Or “bears.”
160 tn Grk “much fruit.”
158 tn Or “soul.”
159 tn Or “loses.” Although the traditional English translation of ἀπολλύει (apolluei) in John 12:25 is “loses,” the contrast with φυλάξει (fulaxei, “keeps” or “guards”) in the second half of the verse favors the meaning “destroy” here.
160 tn Or “keeps.”
159 tn As a third person imperative in Greek, ἀκολουθείτω (akolouqeitw) is usually translated “let him follow me.” This could be understood by the modern English reader as merely permissive, however (“he may follow me if he wishes”). In this context there is no permissive sense, but rather a command, so the translation “he must follow me” is preferred.
160 tn Grk “where I am, there my servant will be too.”
160 tn Or “save me.”
161 tn Or “this occasion.”
162 tn Or “this occasion.”
161 tn Or “from the sky” (see note on 1:32).
162 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
163 tn “It” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
162 tn “The voice” is not in the Greek text. Direct objects were often omitted in Greek when clear from the context.
163 tn Grk “Others said, “An angel has spoken to him.” The direct discourse in the second half of v. 29 was converted to indirect discourse in the translation to maintain the parallelism with the first half of the verse, which is better in keeping with English style.
163 tn Grk “Jesus answered and said.”
164 tn Or “for my sake.”
164 sn The ruler of this world is a reference to Satan.
165 tn Or “will be thrown out.” This translation regards the future passive ἐκβληθήσεται (ekblhqhsetai) as referring to an event future to the time of speaking.
165 tn Grk “all.” The word “people” is not in the Greek text but is supplied for stylistic reasons and for clarity (cf. KJV “all men”).
166 sn This is a parenthetical note by the author.
167 tn Grk “Then the crowd answered him.”
168 tn Or “the Messiah” (Both Greek “Christ” and Hebrew and Aramaic “Messiah” mean “one who has been anointed”).
169 tn Probably an allusion to Ps 89:35-37. It is difficult to pinpoint the passage in the Mosaic law to which the crowd refers. The ones most often suggested are Ps 89:36-37, Ps 110:4, Isa 9:7, Ezek 37:25, and Dan 7:14. None of these passages are in the Pentateuch per se, but “law” could in common usage refer to the entire OT (compare Jesus’ use in John 10:34). Of the passages mentioned, Ps 89:36-37 is the most likely candidate. This verse speaks of David’s “seed” remaining forever. Later in the same psalm, v. 51 speaks of the “anointed” (Messiah), and the psalm was interpreted messianically in both the NT (Acts 13:22, Rev 1:5, 3:14) and in the rabbinic literature (Genesis Rabbah 97).
170 tn Grk “And how”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
168 tn Grk “Then Jesus said to them.”
169 tn Grk “Yet a little while the light is with you.”
170 sn The warning Walk while you have the light, so that the darkness may not overtake you operates on at least two different levels: (1) To the Jewish people in Jerusalem to whom Jesus spoke, the warning was a reminder that there was only a little time left for them to accept him as their Messiah. (2) To those later individuals to whom the Fourth Gospel was written, and to every person since, the words of Jesus are also a warning: There is a finite, limited time in which each individual has opportunity to respond to the Light of the world (i.e., Jesus); after that comes darkness. One’s response to the Light decisively determines one’s judgment for eternity.
169 tn The idiom “sons of light” means essentially “people characterized by light,” that is, “people of God.”
170 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
171 tn Or “done.”
171 tn Or “message.”
172 tn Grk “who said.”
173 tn “The arm of the Lord” is an idiom for “God’s great power” (as exemplified through Jesus’ miraculous signs). This response of unbelief is interpreted by the author as a fulfillment of the prophetic words of Isaiah (Isa 53:1). The phrase ὁ βραχίων κυρίου (Jo braciwn kuriou) is a figurative reference to God’s activity and power which has been revealed in the sign-miracles which Jesus has performed (compare the previous verse).
174 sn A quotation from Isa 53:1.
172 sn The author explicitly states here that Jesus’ Jewish opponents could not believe, and quotes Isa 6:10 to show that God had in fact blinded their eyes and hardened their heart. This OT passage was used elsewhere in the NT to explain Jewish unbelief: Paul’s final words in Acts (28:26-27) are a quotation of this same passage, which he uses to explain why the Jewish people have not accepted the gospel he has preached. A similar passage (Isa 29:10) is quoted in a similar context in Rom 11:8.
173 tn Or “closed their mind.”
174 tn Or “their mind.”
175 tn One could also translate στραφῶσιν (strafwsin) as “repent” or “change their ways,” but both of these terms would be subject to misinterpretation by the modern English reader. The idea is one of turning back to God, however. The words “to me” are not in the Greek text, but are implied.
176 sn A quotation from Isa 6:10.
174 tn Grk “his”; the referent (Christ) has been specified in the translation for clarity. The referent supplied here is “Christ” rather than “Jesus” because it involves what Isaiah saw. It is clear that the author presents Isaiah as having seen the preincarnate glory of Christ, which was the very revelation of the Father (see John 1:18; John 14:9).
175 sn The term rulers here denotes members of the Sanhedrin, the highest legal, legislative, and judicial body among the Jews. Note the same word (“ruler”) is used to describe Nicodemus in 3:1.
176 sn See the note on Pharisees in 1:24.
177 tn The words “Jesus to be the Christ” are not in the Greek text, but are implied (see 9:22). As is often the case in Greek, the direct object is omitted for the verb ὡμολόγουν (Jwmologoun). Some translators supply an ambiguous “it,” or derive the implied direct object from the previous clause “believed in him” so that the rulers would not confess “their faith” or “their belief.” However, when one compares John 9:22, which has many verbal parallels to this verse, it seems clear that the content of the confession would have been “Jesus is the Christ (i.e., Messiah).”
178 tn Or “be expelled from.”
179 sn Compare John 9:22. See the note on synagogue in 6:59.
176 tn Grk “the glory.”
177 tn Grk “the glory.”
177 tn Grk “shouted out and said.”
178 sn The one who sent me refers to God.
178 sn Cf. John 1:18 and 14:9.
179 tn Grk “And if anyone”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
180 tn Or “guard them,” “keep them.”
181 sn Cf. John 3:17.
180 tn Or “does not receive.”
181 tn Grk “has one who judges him.”
182 tn Or “message.”
181 tn Grk “I have not spoken from myself.”
182 tn Grk “has given me commandment.”
182 tn Or “his commandment results in eternal life.”
183 tn Grk “The things I speak, just as the Father has spoken to me, thus I speak.”
183 tn Grk “his hour.”
184 tn Grk “that he should depart.” The ἵνα (Jina) clause in Koine Greek frequently encroached on the simple infinitive (for the sake of greater clarity).
185 tn Or “he now loved them completely,” or “he now loved them to the uttermost” (see John 19:30). All of John 13:1 is a single sentence in Greek, although in English this would be unacceptably awkward. At the end of the verse the idiom εἰς τέλος (eis telos) was translated literally as “to the end” and the modern equivalents given in the note above, because there is an important lexical link between this passage and John 19:30, τετέλεσται (tetelestai, “It is ended”).
184 tn Or “Supper.” To avoid possible confusion because of different regional English usage regarding the distinction between “dinner” and “supper” as an evening meal, the translation simply refers to “the evening meal.”
185 sn At this point the devil had already put into the heart of Judas Iscariot, Simon’s son, that he should betray Jesus. C. K. Barrett (St. John, 365) thought this was a reference to the idea entering the devil’s own heart, but this does not seem likely. It is more probable that Judas’ heart is meant, since the use of the Greek article (rather than a possessive pronoun) is a typical idiom when a part of one’s own body is indicated. Judas’ name is withheld until the end of the sentence for dramatic effect (emphasis). This action must be read in light of 13:27, and appears to refer to a preliminary idea or plan.
186 tn Or “that he should hand over.”
187 tn Grk “betray him”; the referent (Jesus) has been specified in the translation for clarity.
185 tn Grk “Because he knew”; the referent (Jesus) has been specified in the translation for clarity.
186 tn Grk “had given all things into his hands.”
186 tn Grk “and removed”; the conjunction καί (kai, “and”) has been left untranslated here for improved English style.
187 tn The plural τὰ ἱμάτια (ta Jimatia) is probably a reference to more than one garment (cf. John 19:23-24). If so, this would indicate that Jesus stripped to a loincloth, like a slave. The translation “outer clothes” is used to indicate that Jesus was not completely naked, since complete nudity would have been extremely offensive to Jewish sensibilities in this historical context.
188 tn Grk “taking a towel he girded himself.” Jesus would have wrapped the towel (λέντιον, lention) around his waist (διέζωσεν ἑαυτόν, diezwsen Jeauton) for use in wiping the disciples’ feet. The term λέντιον is a Latin loanword (linteum) which is also found in the rabbinic literature (see BDAG 592 s.v.). It would have been a long piece of linen cloth, long enough for Jesus to have wrapped it about his waist and still used the free end to wipe the disciples’ feet.
187 tn Grk “with the towel with which he was girded.”
188 tn Grk “He”; the referent (Peter) is specified in the translation for clarity.
189 tn Grk “do you wash” or “are you washing.”
189 tn Grk “answered and said to him.”
190 tn Grk “You do not know.”
191 tn Grk “you will know.”
190 tn Grk “You will never wash my feet forever.” The negation is emphatic in Greek but somewhat awkward in English. Emphasis is conveyed in the translation by the use of an exclamation point.
191 tn Grk “Jesus answered him.”
192 tn Or “you have no part in me.”
191 tn The word “wash” is not in the Greek text, but is implied. Here it is supplied to improve the English style by making Peter’s utterance a complete sentence.
192 tn Grk “Jesus said to him.”
193 tn Grk “has no need except to wash his feet.”
194 tn Or “entirely.”
195 sn The one who has bathed needs only to wash his feet. A common understanding is that the “bath” Jesus referred to is the initial cleansing from sin, which necessitates only “lesser, partial” cleansings from sins after conversion. This makes a fine illustration from a homiletic standpoint, but is it the meaning of the passage? This seems highly doubtful. Jesus stated that the disciples were completely clean except for Judas (vv. 10b, 11). What they needed was to have their feet washed by Jesus. In the broader context of the Fourth Gospel, the significance of the foot-washing seems to point not just to an example of humble service (as most understand it), but something more – Jesus’ self-sacrificial death on the cross. If this is correct, then the foot-washing which they needed to undergo represented their acceptance of this act of self-sacrifice on the part of their master. This makes Peter’s initial abhorrence of the act of humiliation by his master all the more significant in context; it also explains Jesus’ seemingly harsh reply to Peter (above, v. 8; compare Matt 16:21-23 where Jesus says to Peter, “Get behind me, Satan”).
196 tn The word “disciples” is supplied in English to clarify the plural Greek pronoun and verb. Peter is not the only one Jesus is addressing here.
193 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
194 tn Grk “Not all of you are.”
195 sn This is a parenthetical note by the author.
194 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
195 tn Grk “he reclined at the table.” The phrase reflects the normal 1st century Near Eastern practice of eating a meal in a semi-reclining position.
196 tn Grk “Do you know.”
195 tn Or “rightly.”
196 tn Grk “and I am these things.”
196 sn I have given you an example. Jesus tells his disciples after he has finished washing their feet that what he has done is to set an example for them. In the previous verse he told them they were to wash one another’s feet. What is the point of the example? If it is simply an act of humble service, as most interpret the significance, then Jesus is really telling his disciples to serve one another in humility rather than seeking preeminence over one another. If, however, the example is one of self-sacrifice up to the point of death, then Jesus is telling them to lay down their lives for one another (cf. 15:13).
197 tn Grk “Truly, truly, I say to you.”
198 tn See the note on the word “slaves” in 4:51.
199 tn Or “nor is the apostle” (“apostle” means “one who is sent” in Greek).
198 tn Grk “If you know.”
199 tn Grk “But so that the scripture may be fulfilled.”
200 tn Or “The one who shares my food.”
201 tn Or “has become my enemy”; Grk “has lifted up his heel against me.” The phrase “to lift up one’s heel against someone” reads literally in the Hebrew of Ps 41 “has made his heel great against me.” There have been numerous interpretations of this phrase, but most likely it is an idiom meaning “has given me a great fall,” “has taken cruel advantage of me,” or “has walked out on me.” Whatever the exact meaning of the idiom, it clearly speaks of betrayal by a close associate. See E. F. F. Bishop, “‘He that eateth bread with me hath lifted up his heel against me’ – Jn xiii.18 (Ps xli.9),” ExpTim 70 (1958-59): 331-33.
200 tn Or (perhaps) “I am certainly telling you this.” According to BDF §12.3 ἀπ᾿ ἄρτι (ap’ arti) should be read as ἀπαρτί (aparti), meaning “exactly, certainly.”
201 tn Grk “so that you may believe.”
202 tn Grk “that I am.” R. E. Brown (John [AB], 2:555) argues for a nonpredicated ἐγώ εἰμι (egw eimi) here, but this is far from certain.
201 tn Grk “Truly, truly, I say to you.”
202 tn Or “receives,” and so throughout this verse.
203 sn The one who sent me refers to God.
202 tn Or “greatly troubled.”
203 tn Grk “and testified and said.”
204 tn Grk “Truly, truly, I say to you.”
205 tn Or “will hand me over.”
203 tn Grk “uncertain,” “at a loss.” Here two terms, “worried and perplexed,” were used to convey the single idea of the Greek verb ἀπορέω (aporew).
204 sn Here for the first time the one Jesus loved, the ‘beloved disciple,’ is introduced. This individual also is mentioned in 19:26, 20:2, 21:7, and 21:20. Some have suggested that this disciple is to be identified with Lazarus, since the Fourth Gospel specifically states that Jesus loved him (11:3, 5, 36). From the terminology alone this is a possibility; the author is certainly capable of using language in this way to indicate connections. But there is nothing else to indicate that Lazarus was present at the last supper; Mark 14:17 seems to indicate it was only the twelve who were with Jesus at this time, and there is no indication in the Fourth Gospel to the contrary. Nor does it appear that Lazarus ever stood so close to Jesus as the later references in chaps. 19, 20 and 21 seem to indicate. When this is coupled with the omission of all references to John son of Zebedee from the Fourth Gospel, it seems far more likely that the references to the beloved disciple should be understood as references to him.
205 tn Grk “was reclining.” This reflects the normal 1st century practice of eating a meal in a semi-reclining position.
206 tn Grk “was reclining in the bosom (or “lap”) of Jesus” (according to both L&N 17.25 and BDAG 65 s.v. ἀνάκειμαι 2 an idiom for taking the place of honor at a meal, but note the similar expression in John 1:18). Whether this position or the position to the left of Jesus should be regarded as the position of second highest honor (next to the host, in this case Jesus, who was in the position of highest honor) is debated. F. Prat, “Les places d’honneur chez les Juifs contemporains du Christ” (RSR 15 [1925]: 512-22), who argued that the table arrangement was that of the Roman triclinium (a U-shaped table with Jesus and two other disciples at the bottom of the U), considered the position to the left of Jesus to be the one of second highest honor. Thus the present translation renders this “a position of honor” without specifying which one (since both of the two disciples to the right and to the left of Jesus would be in positions of honor). Other translations differ as to how they handle the phrase ἐν τῷ κόλπῳ τοῦ ᾿Ιησοῦ (en tw kolpw tou Ihsou; “leaning on Jesus’ bosom,” KJV; “lying close to the breast of Jesus,” RSV; “reclining on Jesus’ breast,” NASB; “reclining next to him,” NIV, NRSV) but the symbolic significance of the beloved disciple’s position seems clear. He is close to Jesus and in an honored position. The phrase as an idiom for a place of honor at a feast is attested in the Epistles of Pliny (the Younger) 4.22.4, an approximate contemporary of Paul.
205 sn It is not clear where Simon Peter was seated. If he were on Jesus’ other side, it is difficult to see why he would not have asked the question himself. It would also have been difficult to beckon to the beloved disciple, on Jesus’ right, from such a position. So apparently Peter was seated somewhere else. It is entirely possible that Judas was seated to Jesus’ left. Matt 26:25 seems to indicate that Jesus could speak to him without being overheard by the rest of the group. Judas is evidently in a position where Jesus can hand him the morsel of food (13:26).
206 tn Grk “to this one”; the referent (the beloved disciple) has been specified in the translation for clarity.
207 tn Grk “him”; the referent (Jesus) has been specified in the translation for clarity.
208 sn That is, who would betray him (v. 21).
206 tn Grk “he”; the referent (the disciple Jesus loved) has been specified in the translation for clarity.
207 tn Grk “Jesus answered.”
208 sn The piece of bread was a broken-off piece of bread (not merely a crumb).
209 tn Grk “after I have dipped it.” The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
210 tn The words “in the dish” are not in the Greek text, but the presence of a bowl or dish is implied.
208 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
209 tn Grk “into that one”; the pronoun “he” is more natural English style here.
210 tn Grk “Then Jesus said to him.”
209 tn Grk “reclining at the table.” The phrase reclining at the table reflects the normal practice in 1st century Near Eastern culture of eating a meal in a semi-reclining position.
210 tn Or “knew.”
211 tn Grk “he”; the referent (Jesus) has been specified in the translation for clarity.
212 tn Grk “to him”; the referent (Judas) has been specified in the translation for clarity.
210 tn Grk “telling him, ‘Buy whatever we need for the feast.’” The first clause is direct discourse and the second clause indirect discourse. For smoothness of English style, the first clause has been converted to indirect discourse to parallel the second (the meaning is left unchanged).
211 sn This is a parenthetical note by the author.
211 tn Grk “That one”; the referent (Judas) has been specified in the translation for clarity.
212 sn Now it was night is a parenthetical note by the author. The comment is more than just a time indicator, however. With the departure of Judas to set in motion the betrayal, arrest, trials, crucifixion, and death of Jesus, daytime is over and night has come (see John 9:5; 11:9-10; 12:35-36). Judas had become one of those who walked by night and stumbled, because the light was not in him (11:10).
212 tn Grk “Then when.”
213 tn Grk “he”; the referent (Judas) has been specified in the translation for clarity.
213 tc A number of early
214 tn Or “immediately.”
214 tn Or “You will seek me.”
215 tn Grk “the Jews.” In NT usage the term ᾿Ιουδαῖοι (Ioudaioi) may refer to the entire Jewish people, the residents of Jerusalem and surrounding territory, the authorities in Jerusalem, or merely those who were hostile to Jesus. (For further information see R. G. Bratcher, “‘The Jews’ in the Gospel of John,” BT 26 [1975]: 401-9.) Here the phrase refers to the residents of Jerusalem in general, or to the Jewish religious leaders in particular, who had sent servants to attempt to arrest Jesus on that occasion (John 7:33-35). The last option is the one adopted in the translation above.
216 sn See John 7:33-34.
217 tn The words “the same” are not in the Greek text but are implied. Direct objects in Greek were often omitted when clear from the context.
215 tn The ἵνα (Jina) clause gives the content of the commandment. This is indicated by a dash in the translation.
216 sn The idea that love is a commandment is interesting. In the OT the ten commandments have a setting in the covenant between God and Israel at Sinai; they were the stipulations that Israel had to observe if the nation were to be God’s chosen people. In speaking of love as the new commandment for those whom Jesus had chosen as his own (John 13:1, 15:16) and as a mark by which they could be distinguished from others (13:35), John shows that he is thinking of this scene in covenant terminology. But note that the disciples are to love “Just as I have loved you” (13:34). The love Jesus has for his followers cannot be duplicated by them in one sense, because it effects their salvation, since he lays down his life for them: It is an act of love that gives life to people. But in another sense, they can follow his example (recall to the end, 13:1; also 1 John 3:16, 4:16 and the interpretation of Jesus’ washing of the disciples’ feet). In this way Jesus’ disciples are to love one another: They are to follow his example of sacrificial service to one another, to death if necessary.
216 tn Grk “All people,” although many modern translations have rendered πάντες (pantes) as “all men” (ASV, RSV, NASB, NIV). While the gender of the pronoun is masculine, it is collective and includes people of both genders.
217 tn Grk “Jesus answered him.”
218 tn Or “I will die willingly for you.”
219 tn Or “Will you die willingly for me?”
220 tn Grk “Truly, truly, I say to you.”
220 sn The same verb is used to describe Jesus’ own state in John 11:33, 12:27, and 13:21. Jesus is looking ahead to the events of the evening and the next day, his arrest, trials, crucifixion, and death, which will cause his disciples extreme emotional distress.
221 tn Or “Believe in God.” The translation of the two uses of πιστεύετε (pisteuete) is difficult. Both may be either indicative or imperative, and as L. Morris points out (John [NICNT], 637), this results in a bewildering variety of possibilities. To complicate matters further, the first may be understood as a question: “Do you believe in God? Believe also in me.” Morris argues against the KJV translation which renders the first πιστεύετε as indicative and the second as imperative on the grounds that for the writer of the Fourth Gospel, faith in Jesus is inseparable from faith in God. But this is precisely the point that Jesus is addressing in context. He is about to undergo rejection by his own people as their Messiah. The disciples’ faith in him as Messiah and Lord would be cast into extreme doubt by these events, which the author makes clear were not at this time foreseen by the disciples. After the resurrection it is this identification between Jesus and the Father which needs to be reaffirmed (cf. John 20:24-29). Thus it seems best to take the first πιστεύετε as indicative and the second as imperative, producing the translation “You believe in God; believe also in me.”
221 tn Many interpreters have associated μοναί (monai) with an Aramaic word that can refer to a stopping place or resting place for a traveler on a journey. This is similar to one of the meanings the word can have in secular Greek (Pausanius 10.31.7). Origen understood the use here to refer to stations on the road to God. This may well have been the understanding of the Latin translators who translated μονή (monh) by mansio, a stopping place. The English translation “mansions” can be traced back to Tyndale, but in Middle English the word simply meant “a dwelling place” (not necessarily large or imposing) with no connotation of being temporary. The interpretation put forward by Origen would have been well suited to Gnosticism, where the soul in its ascent passes through stages during which it is gradually purified of all that is material and therefore evil. It is much more likely that the word μονή should be related to its cognate verb μένω (menw), which is frequently used in the Fourth Gospel to refer to the permanence of relationship between Jesus and the Father and/or Jesus and the believer. Thus the idea of a permanent dwelling place, rather than a temporary stopping place, would be in view. Luther’s translation of μοναί by Wohnungen is very accurate here, as it has the connotation of a permanent residence.
222 sn Most interpreters have understood the reference to my Father’s house as a reference to heaven, and the dwelling places (μονή, monh) as the permanent residences of believers there. This seems consistent with the vocabulary and the context, where in v. 3 Jesus speaks of coming again to take the disciples to himself. However, the phrase in my Father’s house was used previously in the Fourth Gospel in 2:16 to refer to the temple in Jerusalem. The author in 2:19-22 then reinterpreted the temple as Jesus’ body, which was to be destroyed in death and then rebuilt in resurrection after three days. Even more suggestive is the statement by Jesus in 8:35, “Now the slave does not remain (μένω, menw) in the household forever, but the son remains (μένω) forever.” If in the imagery of the Fourth Gospel the phrase in my Father’s house is ultimately a reference to Jesus’ body, the relationship of μονή to μένω suggests the permanent relationship of the believer to Jesus and the Father as an adopted son who remains in the household forever. In this case the “dwelling place” is “in” Jesus himself, where he is, whether in heaven or on earth. The statement in v. 3, “I will come again and receive you to myself,” then refers not just to the parousia, but also to Jesus’ postresurrection return to the disciples in his glorified state, when by virtue of his death on their behalf they may enter into union with him and with the Father as adopted sons. Needless to say, this bears numerous similarities to Pauline theology, especially the concepts of adoption as sons and being “in Christ” which are prominent in passages like Eph 1. It is also important to note, however, the emphasis in the Fourth Gospel itself on the present reality of eternal life (John 5:24, 7:38-39, etc.) and the possibility of worshiping the Father “in the Spirit and in truth” (John 4:21-24) in the present age. There is a sense in which it is possible to say that the future reality is present now. See further J. McCaffrey, The House With Many Rooms (AnBib 114).
223 tc A number of important
224 tn Or “to prepare.”
225 tn Or “If not, would I have told you that I am going to prepare a place for you?” What is the meaning of the last clause with or without the ὅτι? One of the questions that must be answered here is whether or not τόπος (topos) is to be equated with μονή (monh). In Rev 12:8 τόπος is used to refer to a place in heaven, which would suggest that the two are essentially equal here. Jesus is going ahead of believers to prepare a place for them, a permanent dwelling place in the Father’s house (see the note on this phrase in v. 2).
222 tn Or “prepare.”
223 tn Or “bring you.”
224 tn Grk “to myself.”
223 tc Most
224 tn Grk “said to him.”
225 tn Grk “Jesus said to him.”
226 tn Or “I am the way, even the truth and the life.”
226 tc There is a difficult textual problem here: The statement reads either “If you have known (ἐγνώκατε, egnwkate) me, you will know (γνώσεσθε, gnwsesqe) my Father” or “If you had really known (ἐγνώκειτε, egnwkeite) me, you would have known (ἐγνώκειτε ἄν or ἂν ἤδειτε [egnwkeite an or an hdeite]) my Father.” The division of the external evidence is difficult, but can be laid out as follows: The
227 tn Grk “said to him.”
228 tn Or “and that is enough for us.”
228 tn Grk “Jesus said to him.”
229 tn Or “recognized.”
229 tn The mutual interrelationship of the Father and the Son (ἐγὼ ἐν τῷ πατρὶ καὶ ὁ πατὴρ ἐν ἐμοί ἐστιν, egw en tw patri kai Jo pathr en emoi estin) is something that Jesus expected even his opponents to recognize (cf. John 10:38). The question Jesus asks of Philip (οὐ πιστεύεις, ou pisteuei") expects the answer “yes.” Note that the following statement is addressed to all the disciples, however, because the plural pronoun (ὑμῖν, Jumin) is used. Jesus says that his teaching (the words he spoke to them all) did not originate from himself, but the Father, who permanently remains (μένων, menwn) in relationship with Jesus, performs his works. One would have expected “speaks his words” here rather than “performs his works”; many of the church fathers (e.g., Augustine and Chrysostom) identified the two by saying that Jesus’ words were works. But there is an implicit contrast in the next verse between words and works, and v. 12 seems to demand that the works are real works, not just words. It is probably best to see the two terms as related but not identical; there is a progression in the idea here. Both Jesus’ words (recall the Samaritans’ response in John 4:42) and Jesus’ works are revelatory of who he is, but as the next verse indicates, works have greater confirmatory power than words.
230 tn Grk “I do not speak from myself.”
231 tn Or “does.”
232 tn Or “his mighty acts”; Grk “his works.”
230 tn The phrase “but if you do not believe me” contains an ellipsis; the Greek text reads Grk “but if not.” The ellipsis has been filled out (“but if [you do] not [believe me]…”) for the benefit of the modern English reader.
231 tn Grk “because of the works.”
231 tn Grk “Truly, truly, I say to you.”
232 tn Or “will do.”
233 tn Grk “the works.”
234 tn Or “that I do.”
235 tn Or “will do.”
236 tn Grk “greater works.”
232 tn Grk “And whatever you ask in my name, I will do it.”
233 tn Or “may be praised” or “may be honored.”
233 tn Or “will keep.”
234 sn Jesus’ statement If you love me, you will obey my commandments provides the transition between the promises of answered prayer which Jesus makes to his disciples in vv. 13-14 and the promise of the Holy Spirit which is introduced in v. 16. Obedience is the proof of genuine love.
234 tn Here καί (kai) has been translated as “Then” to reflect the implied sequence in the discourse.
235 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). Finding an appropriate English translation for παράκλητος is a very difficult task. No single English word has exactly the same range of meaning as the Greek word. “Comforter,” used by some of the older English versions, appears to be as old as Wycliffe. But today it suggests a quilt or a sympathetic mourner at a funeral. “Counselor” is adequate, but too broad, in contexts like “marriage counselor” or “camp counselor.” “Helper” or “Assistant” could also be used, but could suggest a subordinate rank. “Advocate,” the word chosen for this translation, has more forensic overtones than the Greek word does, although in John 16:5-11 a forensic context is certainly present. Because an “advocate” is someone who “advocates” or supports a position or viewpoint and since this is what the Paraclete will do for the preaching of the disciples, it was selected in spite of the drawbacks.
235 tn Or “cannot receive.”
236 tn Or “he remains.”
237 tc Some early and important witnesses (Ì66* B D* W 1 565 it) have ἐστιν (estin, “he is”) instead of ἔσται (estai, “he will be”) here, while other weighty witnesses ({Ì66c,75vid א A D1 L Θ Ψ Ë13 33vid Ï as well as several versions and fathers}), read the future tense. When one considers transcriptional evidence, ἐστιν is the more difficult reading and better explains the rise of the future tense reading, but it must be noted that both Ì66 and D were corrected from the present tense to the future. If ἐστιν were the original reading, one would expect a few manuscripts to be corrected to read the present when they originally read the future, but that is not the case. When one considers what the author would have written, the future is on much stronger ground. The immediate context (both in 14:16 and in the chapter as a whole) points to the future, and the theology of the book regards the advent of the Spirit as a decidedly future event (see, e.g., 7:39 and 16:7). The present tense could have arisen from an error of sight on the part of some scribes or more likely from an error of thought as scribes reflected upon the present role of the Spirit. Although a decision is difficult, the future tense is most likely authentic. For further discussion on this textual problem, see James M. Hamilton, Jr., “He Is with You and He Will Be in You” (Ph.D. diss., The Southern Baptist Theological Seminary, 2003), 213-20.
236 tn Or “leave.”
237 tn The entire phrase “abandon you as orphans” could be understood as an idiom meaning, “leave you helpless.”
238 sn I will come to you. Jesus had spoken in 14:3 of going away and coming again to his disciples. There the reference was both to the parousia (the second coming of Christ) and to the postresurrection appearances of Jesus to the disciples. Here the postresurrection appearances are primarily in view, since Jesus speaks of the disciples “seeing” him after the world can “see” him no longer in the following verse. But many commentators have taken v. 18 as a reference to the coming of the Spirit, since this has been the topic of the preceding verses. Still, vv. 19-20 appear to contain references to Jesus’ appearances to the disciples after his resurrection. It may well be that another Johannine double meaning is found here, so that Jesus ‘returns’ to his disciples in one sense in his appearances to them after his resurrection, but in another sense he ‘returns’ in the person of the Holy Spirit to indwell them.
237 tn Grk “Yet a little while, and.”
238 tn Grk “will know in that day.”
239 tn Or “keeps.”
240 tn Grk “obeys them, that one is the one who loves me.”
241 tn Grk “And the one.” Here the conjunction καί (kai) has not been translated to improve the English style.
242 tn Or “will disclose.”
240 tn Grk “(not Iscariot).” The proper noun (Judas) has been repeated for clarity and smoothness in English style.
241 tn Grk “said to him.”
242 tn Or “disclose.”
241 tn Grk “answered and said to him.”
242 tn Or “will keep.”
243 tn Grk “we will come to him and will make our dwelling place with him.” The context here is individual rather than corporate indwelling, so the masculine singular pronoun has been retained throughout v. 23. It is important to note, however, that the pronoun is used generically here and refers equally to men, women, and children.
242 tn Or “does not keep.”
243 tn Or “the message.”
243 tn Or “while remaining” or “while residing.”
244 tn Or “Helper” or “Counselor”; Grk “Paraclete,” from the Greek word παράκλητος (paraklhto"). See the note on the word “Advocate” in v. 16 for a discussion of how this word is translated.
245 tn Grk “that one will teach you.” The words “that one” have been omitted from the translation since they are redundant in English.
246 tn Grk “all things.”
247 tn Grk “all things.”
245 sn Peace I leave with you. In spite of appearances, this verse does not introduce a new subject (peace). Jesus will use the phrase as a greeting to his disciples after his resurrection (20:19, 21, 26). It is here a reflection of the Hebrew shalom as a farewell. But Jesus says he leaves peace with his disciples. This should probably be understood ultimately in terms of the indwelling of the Paraclete, the Holy Spirit, who has been the topic of the preceding verses. It is his presence, after Jesus has left the disciples and finally returned to the Father, which will remain with them and comfort them.
246 tn The pronoun “it” is not in the Greek text, but has been supplied. Direct objects in Greek were often omitted when clear from the context.
247 tn Grk “not as the world gives do I give to you.”
248 tn Or “distressed or fearful and cowardly.”
246 tn Or “You have heard that I said to you.”
247 tn Or “you would rejoice.”
248 sn Jesus’ statement the Father is greater than I am has caused much christological and trinitarian debate. Although the Arians appealed to this text to justify their subordinationist Christology, it seems evident that by the fact Jesus compares himself to the Father, his divine nature is taken for granted. There have been two orthodox interpretations: (1) The Son is eternally generated while the Father is not: Origen, Tertullian, Athanasius, Hilary, etc. (2) As man the incarnate Son was less than the Father: Cyril of Alexandria, Ambrose, Augustine. In the context of the Fourth Gospel the second explanation seems more plausible. But why should the disciples have rejoiced? Because Jesus was on the way to the Father who would glorify him (cf. 17:4-5); his departure now signifies that the work the Father has given him is completed (cf. 19:30). Now Jesus will be glorified with that glory that he had with the Father before the world was (cf. 17:5). This should be a cause of rejoicing to the disciples because when Jesus is glorified he will glorify his disciples as well (17:22).
247 sn Jesus tells the disciples that he has told them all these things before they happen, so that when they do happen the disciples may believe. This does not mean they had not believed prior to this time; over and over the author has affirmed that they have (cf. 2:11). But when they see these things happen, their level of trust in Jesus will increase and their concept of who he is will expand. The confession of Thomas in 20:28 is representative of this increased understanding of who Jesus is. Cf. John 13:19.
248 tn Grk “I will no longer speak many things with you.”
249 sn The ruler of this world is a reference to Satan.
250 tn Grk “in me he has nothing.”
249 tn Or “may learn.”
250 tn Grk “But so that the world may know that I love the Father, and just as the Father commanded me, thus I do.” The order of the clauses has been rearranged in the translation to conform to contemporary English style.
251 sn Some have understood Jesus’ statement Get up, let us go from here to mean that at this point Jesus and the disciples got up and left the room where the meal was served and began the journey to the garden of Gethsemane. If so, the rest of the Farewell Discourse took place en route. Others have pointed to this statement as one of the “seams” in the discourse, indicating that the author used preexisting sources. Both explanations are possible, but not really necessary. Jesus could simply have stood up at this point (the disciples may or may not have stood with him) to finish the discourse before finally departing (in 18:1). In any case it may be argued that Jesus refers not to a literal departure at this point, but to preparing to meet the enemy who is on the way already in the person of Judas and the soldiers with him.